The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.

DIEV ET MON DRIOT

¶ THE WHOLE workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy Martyrs, and principall teachers of this Churche of England, collected and compiled in one Tome togither, beyng before ſcattered, & now in Print here exhibited to the Church. To the prayſe of God, and profite of all good Chriſtian Readers.

Mortui reſurgent.

AT LONDON Printed by Iohn Daye, and are to be ſold at his ſhop vnder Alderſgate. An. 1573.

¶ Cum gratia & Priuilegio Regiae Maieſtatis.

ARISE, FOR IT IS DAY.

A Table of the ſeuerall Treatiſes conteyned in M. William Tyndals workes. A Preface to the Chriſtian Reader. The lyfe of Wylliam Tyndall. A proteſtation of the ſtate of the ſoules departed. A preface that he made before the v. bookes of Moſes. A prologue ſhewyng the vſe of the Scripture. Seuerall prologues that he made to the v. bookes of Moſes. fol. 2. 7. 11. 15. 21. Certaine harde wordes expounded by him in the fyrſt, ſecond, and fourth booke of Moſes. fol. 5. 10. 16. A prologue vpon the Prophet Ionas. 23. Prologues vpon the iiij. Euangeliſtes. 32. Prologues vpon the Epiſtles of S. Paule. 39. Prologues vpon the Epiſtles of S. Peter. 54. Prologues vpon the iij. Epiſtles of S. Iohn. 55. The parable of the wicked Mammon. 59. The obedience of a Chriſtian man, and how Chriſtian rulers ought to gouerne. 97. An expoſition vpon the v. vj. vij. chapters of S. Ma. thewes Goſpell. 184. An anſwere to Syr Thomas Mores dialogues. 244 The practiſe of popiſhe Prelates. 340. A pathway into the holy Scripture. 377. The expoſition vpon the firſt Epiſtle of S. Iohn. 387. The expoſition vpon M. William Tracies will. 429. A fruitfull treatiſe vpon ſignes & Sacraments. 436. Two notable letters that he ſent vnto Iohn Frith. 453. The Supper of the Lord, wherein is confuted the letter of M. More ſent vnto Iohn Frith, ſuppoſed to be written by Tyndall. 457.

¶ The Epiſtle or Preface to the Chriſtian Reader.

AS we haue great cauſe to geeue thankes to the high prouidence of almighty God, for the excellent arte of Printing, moſt happely of late found out, and now commonly practiſed euery where, to the ſingular benefite of Chriſtes Church, wherby great increaſe of learnyng and knowledge, with innumerable commodities els haue enſued, and dayly doe enſue to the lyfe of man, and eſpecially to the fartheraunce of true Religion: ſo agayne of our parte, it is both of vs all in generall to be wiſhed, and eſpecially of them to be procured, who occupie the trade therof, rightly to vſe the ſame to the glory of hym which gaue it, and to the ende wherefore it was ordayned, and not to abuſe vnworthely that worthy facultie, eyther in thruſting into the worlde euery vnworthy trifle that commeth to hand, or hauing reſpecte more to their owne priuate gayne, then regarde to the publike edifiyng of Chriſtes Church, or neceſſary preferment of Religion. For therefore I ſuppoſe this ſcience of Printing firſt to be ſet vp and ſent of God to mans vſe, not ſo much for temporall commoditie to be taken, or mans glory to be ſought thereby, but rather for the ſpirituall and inwarde ſupportation of ſoulehealth, helpe of Religion, reſtoring of true doctrine, repayring of Chriſtes Church, and repreſſing of corrupt abuſes, which had heretofore ouerdarckened the doctrine of fayth, to reuiue agayne the loſt lyght of knowledge to theſe blynde tymes, by renuing of holſome and auncient writers: whoſe doinges and teachinges otherwiſe had lyen in obliuion, had not the benefite of Printing brought them agayne to light, or vs rather to light by them. Wherfore ſuch Printers in my mynde, are not to be defrauded of their due commendation, who in pretermitting other light triflyng pamflets of matter vnneedful, and impertinent, little ſeruing to purpoſe, leſſe to neceſſitie, doe employe their endeuour and workemanſhip chiefly to reſtore ſuch fruitfull workes and monumentes of auncient writers, and bleſſed Martyrs: who as by their godly lyfe, and conſtant death, gaue teſtimonie to the trueth, in tyme wherein they ſuffered, ſo by their doctrine and learning, geeue now no leſſe lyght to all ages and poſteritie after them.

In the number of whome, may rightly be accompted, and no leſſe recommended to the ſtudious Chriſten Reader theſe three learned fathers of bleſſed memory, whom the Printer of this booke hath diligently collected, & in one volume togither, incloſed the workes I meane of William Tyndall, Iohn Frith, and Robart Barnes: chiefe ryngleaders in theſe latter tymes of thys Church of England. Wherein as we haue much to prayſe God for ſuch good bookes left to the Church, and alſo for ſuch Printers in preſeruing by their induſtrie and charges ſuch bookes from periſhing: ſo haue I to exhorte all ſtudious readers, wyth lyke diligence to embrace the benefite of God offered, and ſeriouſly to occupie them ſelues in markyng and folowing both the valiaunt actes, and excellent wrytinges of the ſayd godly perſons. Concernyng the prayſe whereof, I ſhall not neede in thys place to beſtow much commendation: becauſe, neither is it the prayſe of men, but profite of the godly, that they doe ſeeke: nor yet the contempt of the vngodly that they doe feare. Moreouer, what is to be ſayde or thought of them, rather by their owne workes, then by other mens wordes, by readyng their bookes, then by my preface, is to be ſeene. In peruſing whereof, thou ſhalt fynde (gentle Reader) whether thou bee ignoraunt, what to learne, or whether thou be learned, what to folowe, and what to ſticke to. Briefly, whatſoeuer thou art, if thou be yong, of Iohn Frith: if thou be in middle age, of W. Tyndall: if in elder yeares of D. Barnes, matter is here to be founde, not onely of doctrine to enforme thee, of comfort to delyte thee, of godly enſample to directe thee: but alſo of ſpeciall admiration, to make thee to wonder at the workes of the Lord, ſo mightely workyng in theſe men, ſo oportunely in ſtirryng them vp, ſo graciouſly in aſſiſting them.

Albeit diuers other alſo beſides theſe, I ſay not nay, as well before them as after, through the ſecrete operation of Gods mighty prouidence haue beene rayſed vp, both famous in learnyng, floriſhyng in witte, and ſtout in zeale, who labouryng in the ſame cauſe, haue no leſſe valiantly and doughtely ſtoode in the like defence of Chriſtes true Religion, agaynſt blynde errour, peſtilent ſuperſtition, and perillous hypocriſie, namely, agaynſt the Arche enemye of Chriſt and hys flocke, the Byſhop I meane of Rome, with hys tyrannicall ſeate, as namely here in England, Iohn Wicklyffe, Rigge, Aſton, Swynderby, W. Thorpe, Walter Brute, L. Cobham, wyth the reſidue of that former age: And alſo after them many other moe freſhe wittes, faythfull preachers, and learned writers haue ſprong vp by the Lord of hoaſtes to furniſhe hys fielde: Briefly no age nor tyme hath euerlacked ſome or other, ſtyll bayting at the beaſt, but eſpecially nowe in theſe our preſent dayes ſuch plenty, yea whole armyes the Lord hath powred vppon hys Church of heauenly ſouldiours, who not onely in number exceedyng, but in knowledge alſo excellyng, both by preaching and Printing, doe ſo garniſhe the Church in euery reſpecte, that it may ſeeme, and ſo peraduenture wil be thought this time of ours to ſtand now in little neede of ſuch bookes and momumentes as theſe of former antiquitie: yet notwithſtandyng, I am not of that mynde ſo to thinke. For albeit, increaſing of learning of tonges, and ſciences, wyth quicknes of wit in youth and other, doth maruailouſly ſhut vp, as is to be ſeene, to the ſufficient furniſhyng of Chriſtes Church: yet ſo it happeneth I can not tell how, the farther I looke backe into thoſe former tymes of Tyndall, Frith, and others lyke, more ſimplicitie, wyth true zeale, and humble modeſtie I ſee wyth leſſe corruption of affections in them, and yet wyth theſe dayes of ours, I finde no fault. As by reading and conferring their workes togither may eftſoones appeare.

In opening the Scriptures, what trueth, what ſoundnes can a man require more, or what more is to be ſayd, then is to be founde in Tyndall. In his Prologues vppon the fiue bookes of Moſes, vppon Ionas, vppon the Goſpelles, and Epiſtles of S. Paule, namely to the Romaines: how perfectly doth he hit the right ſence, and true meaning in euery thing? In his obedience, how fruitfully teacheth he euery perſon his dutie? In his expoſitions, and vppon the parable of the wicked Mammon, how pithely doth he perſwade? how grauely doth he exhort? how louingly doth he comforte? ſimply without oſtentation, vehement without contention. Which two faultes, as they cōmonly are wont to folow the moſt part of writers, ſo how farre the ſame were from him, and he from them, his replies and aunſweres to Syr Thomas More, doe well declare: in doctrine ſound, in hart humble, in life vnrebukeable, in diſputation modeſt, in rebuking charitable, in trueth feruent, and yet no leſſe prudent in diſpenſing with the ſame, and bearyng with time, and with weakenes of men, as much as he might, ſauing onely where mere neceſſitie conſtrayned hym otherwiſe to doe, for defence of trueth againſt wilfull blyndnes, and ſubtile hypocriſie, as in the Practiſe of Prelates is notorious to be ſeene. Briefly, ſuch was his modeſtie, zeale, charitie, and painefull trauaile, that he neuer ſought for any thing leſſe, then for hymſelfe: for nothyng more, then for Chriſtes glory, and edification of other: for whoſe cauſe not onely he beſtowed his labours, but hys life and bloud alſo. Wherfore not vnrightly he might be then, as he is yet cauled, the Apoſtle of England, as Paule cauleth Epaphroditus the Apoſtle of the Philippians, for his ſingular care and affection toward them. For as the Apoſtles in the primatiue age firſt planted the Church in trueth of the Goſpell: ſo the ſame trueth beyng agayne defaced and decayed by enemies in thys our latter tyme, there was none that trauayled more earneſtly in reſtoring of the ſame in this Realme of England, then dyd William Tyndall.

With which William Tyndall, no leſſe may be adioyned alſo Iohn Frith, and D. Barnes, both for that they togither with him in one cauſe, and about one tyme, ſuſtayned the firſt brunt, in this our latter age, and gaue the firſt onſet agaynſt the enemies: as alſo for the ſpeciall giftes of fruitfull erudition, and plentifull knowledge wrought in them by God, and ſo by them left vnto vs in their writinges. Wherfore accordyng to our promiſe in the booke of Actes and Monumentes, wee thought good herein to ſpend a litle diligence in collecting, and ſetting abroad their bookes togither, ſo many as could be founde, to remaine as perpetuall Lāpes, ſhyning in the Church of Chriſt, to geeue lyght to all poſteritie. And although the Printer, herein taking great paynes, coulde not paraduenture come by all (howbeit, I truſt there lacke not many) yet the Lord be thanked for thoſe which he hath gotte and here publiſhed vnto vs.

And woulde God the like diligence had beene vſed of our auncient forelders, in the tyme of Wickliffe, Puruey, Clerke, Brute, Thorpe, Huſse, Hierome, and ſuch other, in ſearching and collecting their workes and writings. No doubt but many thinges had remayned in lyght, which now be lefte in obliuion. But by reaſon the Arte of Printing was not yet inuented, their worthy bookes were the ſooner abolyſhed. Such was then the wickednes of thoſe dayes, and the practiſe of thoſe Prelates then ſo craftie, that no good booke coulde appeare, though it were the Scripture it ſelfe in Englyſhe, but it was reſtrayned, and ſo conſumed. Whereby ignoraunce and blyndnes ſo preuayled amonge the people, tyll at the laſt, it ſo pleaſed the goodnes of our God to prouide a remedy for that miſchiefe, by multiplying good bookes by the Printers penne, in ſuch ſort, as no earthly power was able after that (though they did their beſt) to ſtoppe the courſe thereof, were he neuer ſo myghtie, and all for the fartheraunce of Chriſtes Church.

Wherefore receaue (gracious Reader) the Bookes here collected and offered to thy hand, and thanke God, thou haſt them, and reade them whileſt thou mayſt, while time, life, and memory ſerueth thee. In reading wherof the Lord graunt, thou mayſt receaue no leſſe fruit by them, then the harty deſire of the ſetter forth is to wiſhe well vnto thee. And the ſame Lord alſo graunt, I beſeech him, that this my exhortation & wiſhe ſo may worke in all, that not onely the good, but the enemies alſo, which be not yet wonne to the worde of trueth, ſetting aſide all partialitie and preiudice of opinion, woulde with indifferent iudgementes, beſtow ſome reading and hearyng likewiſe of theſe, to taſte what they doe teach, to vewe their reaſons, and to trye their ſpirite, to marke the expoſitions of Tyndall, the argumentes of Frith, the Articles and allegations of Barnes. Which if they ſhall finde agreable to the tyme and antiquitie of the Apoſtles doctrine, and touchſtone of Gods worde, to vſe them to their inſtruction: If not, then to myſlike them as they finde cauſe, after they haue firſt tryed them, and not before. And thus not to deteine thee with longer proceſſe, from the reading of better matter, I referre and commende thee and thy ſtudies gentle reader, with my harty wiſhe and prayer to the grace of Chriſt Ieſu, and direction of hys holy ſpirite, deſiryng thee lykewyſe to doe the ſame for mee.

Iohn Foxe.

The Martyrdome and burning of William Tyndall in Brabant, by Filford Caſtell.

Lord opē the K. of Englāds eyes.

Here foloweth the hiſtorie and diſcourſe of the lyfe of William Tyndall out of the booke of Actes and Monumentes Briefly extracted.

FOr ſomuch as the lyfe of W. Tyndall author of this treatiſe immediately folowing, is ſufficiently & at large diſcourſed in the booke of Actes and Monumentes, by reaſon whereof we ſhall not néede greatly to intermedle with any new repetition therof, yet notwithſtanding becauſe as we haue takē in hand to collect and ſet forth his whole workes togither, ſo we thought it not vnconuenient, to collecte likewiſe ſome briefe notes concerning the order of his lyfe and godly conuerſation that both his teaching, & lyuing going togither, as the one may edifie by doctrine, ſo the other may profit by example. Firſt touching the birth and parentage of this bleſſed Martyre in Chriſt, hée was borne in the edge of Wales, and brought vp from a childe in the vniuerſitie of Oxforde, where hée by long continuance grew, and encreaſed aſwell in the knowledge of tongues, and other liberall artes, as eſpecially in the knowlege of Scriptures, whereunto his mind was ſingularly addicted: Inſomuch that hée liyng in Magdalene hall, read priuelye to certaine ſtudentes, and felowes of Magdalene College, ſome percell of Diuinitie, inſtructing them in the knowlege, and trueth of the Scriptures. Whoſe maners alſo and Tyndall a vertuous and godly man. conuerſation being correſpondent to the ſame, were ſuch that all they which knewe him, reputed, and eſtéemed him to bée a man of moſt verteous diſpoſition, and of a life vnſpotted. Thus hée in the vniuerſitie of Oxford encreaſyng more and more in learning, and procéeding in degrées of the ſchooles, ſpiyng his tyme, remoued from thence to the Ʋniuerſitie of Cambridge, where after hée had likewiſe made his abode a certayne ſpace, and béeing now farther rypened in the knowledge of Gods worde, leauing that vniuerſitie alſo, hée reſorted to one M. Welſhe a knyght of Gloceſter ſheare and was there ſchoole maſter to his children, and in very good fauour with his maſter. This gentleman, as hée kept a very good ordinary commonly at his table, there reſorted vnto him many tymes ſondry Abbottes, Deanes, Archdeacons, with other diuers Doctours, and great beneficed men: Who there togither with M. Tyndall ſittyng at the ſame table, did vſe many tymes to enter communication and talke of learned men as of Luther and Eraſmus, and of diuerſe controuerſies, and queſtions vpon the ſcripture. At which time M. Tyndall, as he was learned, & wel practiſed in Gods matters, ſo he ſpared not to ſhew to them ſimply, and playnely his iudgement in matters as he thought. And when as they at that tyme did varie from Tyndall in opinions, and iudgment, he would ſhewe them the booke, and lay playnely before them the open, and manifeſt places of the ſcriptures to confute their errours, and to confirme his ſayinges. And thus continued they for a ſeaſon, reaſoning, and contending togither diuers and Wilfull malice agaynſt opē trueth. ſondry tymes, till at the length they waxed wery of him, and bare a ſecret grudge in their hartes againſt hym.

Not long after this it happened that certaine of theſe great Doctours had inuited M. Welſhe, and his wife to a banket, where they had talke at will and pleaſure, vttering their blindnes, and ignoraunce without any reſiſtaunce, or gayne ſaying. Then M. Welſhe, and his wife comming home, and calling for M. Tyndall, beganne to reaſon with him about thoſe matters, wherof the Prieſtes had talked before at their banket. M. Tyndall aunſwering by Scriptures mainteyned the trueth, & reproued their falſe opinions. Then ſayd the Lady Welſhe, a ſtoute and wiſe woman (as Tyndall him ſelfe reporteth) well ſayd ſhe, there was ſuch a Doctour which may diſpend a C. l. & an other CC. l. and an other CCC. poūdes. And what, were it reaſon thinke you that we ſhould beléeue you before them? M. Tyndall gaue her no aunſwere at that tyme, nor alſo after that (becauſe he ſaw it would not auayle) he talked but litle in thoſe matters. At that tyme he was about the tranſlation of a booke called. Enchiridon militis Christiani. Which being tranſlated he delyuered to his Maſter and lady: Who after they bad read, and well peruſed the ſame, the doctourly Prelates were no more ſo often called to the houſe, nether had they the Chere nor countenaunce when they came, as before they had, which thing they well marking, and perceiuing, and ſuppoſing no leſſe but it came by the meanes of Tyndall, refrayned thē ſelues, and at the laſt vtterly withdrewe them ſelues, and came no more there.

As this grewe on, the Prieſtes of the countrey cluſtering togither, beganne to grudge, and ſtorme againſt Tyndall, rayling at him, in houſes, and other méeting places. Of whom Tyndall him ſelfe in his firſt Prologue before the firſt booke of Moſes, teſtifieth in his owne wordes, and reporteth that hée ſuffered much in that countrey by a ſort of vnlearned Prieſtes, being full rude and ignoraunt (ſayth hée) God knoweth, which haue ſéene no more Latyn then that onely which they reade in their Porteaſſes, and Miſſalles (which yet many of them can ſkarſely reade) except it bée Albertus de Secretis The authors that Popiſhe Priſtes doe ſtudie. mulierum, in which yet, though they bée neuer ſo ſorely learned, they pore daye, and night, and make notes therein, and all to teach the mydwifes (as they ſay) and alſo an other booke called Lynwood, a Booke of Conſtitutions to gather tythes, mortuaryes, Offeringes, Cuſtomes, and other pillage, which they call not theirs, but Gods part, the duetie of holy Church, to diſcharge their conſciences with all. For they are bound that they ſhall not deminiſhe, but encreaſe all thinges to the vttermoſt of their powers which perteineth to holy Church. Thus theſe blinde, and rude Prieſtes flocking togither to the Alehouſe (for that was their preaching place) raged and rayled againſt him, affirming that his ſayengs were hereſy: addyng moreouer vnto his ſayenges of their owne heades, more then euer hée ſpake, and ſo accuſed him ſecretly to yt Chauncelour, and other of the Biſhops officers.

It folowed not long after this, that there was a ſitting of the Byſhops Chaūcelour appointed, and warning was geuen to the Prieſtes to apere, amōgeſt whom M. Tyndall was warned to bée there. And whether hée had any miſdoubt by their threatenings or knowledge geuen him, that they would lay ſome thinges to his charge, it is vncerteyne: But certaine this is (as hée him ſelfe declareth) that hée doubted their preuy accuſations, ſo that hée by the way in going thitherwardes, cryed in his mynde hartely vnto God to geue him ſtrength to ſtand faſt in the trueth of his worde.

When the tyme came of his apperaunce before the Chaūcelour, hée threatened him greuouſly, reuiling and rating him as though hée had béene a dogg, and layed to his Vniuſt dcaling of the Papiſtes, charge many thinges, whereof no accuſer could yet bée brought forth (as commonly their maner is, not to bring forth the accuſer) notwithſtanding that the Prieſtes of the countrye the ſame time were there preſent. And thus M. Tyndall after thoſe examinations eſcaping out of their handes, departed home, and returned to his Maſter againe.

There dwelt not farre of a certaine Doctour that had béene an olde Chauncelor before to a Biſhop, who had béene of olde famyliar acquaintaunce with M. Tyndall, and alſo fauoured him well. Ʋnto whom M. Tyndall went and opened his mynde vpon diuers queſtions of the Scripture: For to him hée durſt bée bolde to diſcloſe his harte. Ʋnto whom the Doctour ſayd: Doe you not knowe that the Pope is very Antechriſt, whom the Scripture ſpeaketh of? But béeware what you ſay: for if you ſhall bée perceaued to bée of that opinion, it will coſt you your life: And ſaid moreouer, I haue beene an officer of his, but I haue geuen it vp, and defye him, and all his workes.

Not long after M. Tyndall happened to bée in the company of a certeyne deuine recounted for a learned man, and in commoning and diſputing with him, hée droue hym to that iſſue that the ſayd great Doctour burſt out into theſe blaſphemous wordes, and ſayd, we were better to bée without Gods lawe, then the Popes. M. Tyndall hearing Notorious blaſphemy of a Papiſt. this and beeing full of Godly zeale, and not bearing that blaſphemous ſaying, replyed agayne and ſayd: I defie the Pope and all his lawes, and farther added, that if God ſpared him life ere many yeares, hée would cauſe a boy that driueth the plough to know more of the Scripture then hée did.

After this the grudge of the Prieſtes encreaſing ſtill againſt Tyndall, they neuer ceaſed barki • g, and rating at him, and layd many ſore thinges to his charge, ſaying y• hée was an heretick in ſophiſtry, an hereticke in logique, and an hereticke in Diuinitie: And ſayd moreouer vnto him, that hée bare hymſelf bolde of y• Gentlemē there in y• coū try, but notwithſtanding ſhortly hée ſhould bée otherwiſe talked withal. To whom M. Tyndall aūſwering againe thus ſaid: it was not the place hée ſtuck vpō: hée was cōtēted they ſhould bring him into any countrey in all England, geuing him x. l. a yeare to liue with, and bynding him to no more but to teach children and to preach.

To bée ſhort M. Tyndall beeing ſo moleſted and vexed in the countrey by y• Prieſts was conſtrayned to leaue that Countrye, and to ſéeke another place: and ſo comming Tyndall remoueth from M. Welſhe. to M. Welſhe hée deſired him of his good will, that hée might depart from hym, ſaying thus vnto him: Syr I perceaue I ſhall not bée ſuffered to tarye long here in this countrie, neither ſhall you bée able (though you woulde) to kéepe mée out of the handes of the ſpiritualitie, and alſo what diſpleaſure might growe to you by kéeping mée God knoweth: for the which I ſhould bée right ſory. So that in fine M. Tyndall with y• good will of his Maſter departed, and eftſones came vp to London, and there preached a while according as hée had done in the countrye béefore. At length hée béethought hym ſelfe of Cutbert Tunſtall then Byſhop of London, and eſpecially for the great commendatiō of Eraſmus, Who in his annotations ſo extolleth him for his learning, thus caſting with him ſelfe, that if hée might attayne into his ſeruice, hée were a happy man. And ſo comming to Syr Henry Gilforde the kinges Controller, and bringing with hym an oration of Iſocrates, which hée had tranſlated out of Gréeke into Engliſhe hée deſyred him to ſpeake to the ſayd Byſhop of London for hym: which hée alſo did, and willed Tyndall ſueth to be with Tonſtall Byſhop of London, but coulde not obtayne. him moreouer to write an Epiſtle to the Byſhop and to goe him ſelfe with him: which hée did likewiſe, and deliuered his Epiſtle to a ſeruaunt of his named William Hebletwhait, a man of his olde acquaintaunce.

But God, who ſecretly diſpoſed the courſe of things, ſaw y• was not beſt for Tyndals purpoſe, nor for the profite of his Church, and therefore gaue him to fynde litle fauour in the Biſhops ſight. The aunſwere of whome was this, that his houſe was full: hee had moe then hée could well fynde, and aduiſed him to ſéeke in Londō abroad where he ſayd he could lacke no ſeruice &c. And ſo he remayned in London the ſpace almoſt of a yeare, beholding and marking with him ſelfe the courſe of the world and eſpecially ye Demeanour of the preachers, how they boaſted them ſelues, & ſet vp their auctoritie & kingdome: Beholding alſo the pompe of the Prelates, with other thinges that greatly miſliked him. Inſomuch, as he vnderſtoode not onely to be no roome in ye Biſhops houſe for him to tranſlate the new Teſtament: but alſo that there was no place to doe it in all England. And therefore fynding no place for his purpoſe within the Realme, and hauing ſome ayde and prouiſion, by Gods prouidence miniſtred vnto him by Humfrev Mommouth Merchaunt, who after was both Shirife and Alderman of London, and by certaine other good men, he tooke his leaue of the Realme, and departed into Germany. Where the good man being inflamed with a tender care and zeale of his countrey refuſed no trauell, or diligence, how by all meanes poſſible; to reduce his bretheren & Countrymen of England to the ſame taſt and vnderſtanding of Gods holy worde, and veritie which the Lorde had endued him withall.

Where vpon he conſidering in his minde, & partly alſo conferring with Iohn Frith thought with him ſelfe no way more to conduce thereunto, then if the ſcripture were The Scripture in the vulgare tongue, a ſpeciall manifeſting of the trueth. turned into the vulgare ſpeeche, that the poore people might alſo ſee the ſimple and playne worde of God. For firſt, he wiſely caſting in his minde, perceiued by experiēce how that it was not poſſible to ſtabliſh the lay people in any trueth, except the Scripture were ſo plainlye layd before their eyes in their mother tongue, that they might ſee the proceſſe, order, and meaning of y• text: For els whatſoeuer trueth ſhould be taught them, theſe enemies of the trueth would quench it agayne either with apparaūt reaſōs of Sophiſtrye, and traditions of their awne making, founded without all ground of Scripture: Either els iugglyng with the text, expounding it in ſuch a ſence, as impoſſible it were to gather of the text, if the right proceſſe, order and meaning thereof were ſeene.

Agayne right well he perceaued, and conſidered this onely, or moſt chiefly to be the cauſe of all miſchiefe in the Church, that the Scriptures of God were hydden from the Ignoraūce of Scripture cauſe all miſchife & erroures in religion. peoples eyes: For ſo long the abhominable doinges and Idolatries mainteyned by the Pharaſaicall Clergie, coulde not be eſpyed, and therefore all their labour was with might a • d mayne to keepe it downe, ſo that either it ſhould not bee read at all, or if it were, they woulde darken the right ſence, with the myſt of their Sophiſtry, and ſo entangle them which rebuked, or deſpiſed their abhominations, with argumentes of philoſophy, and with worldly ſimilitudes, and apparant reaſons of naturall wiſedome: and with wreſting of Scripture vnto their awne purpoſe, contrary vnto the proceſſe, order, and meaning of the text, would ſo delude them in deſkanting vpon it with allegoryes, and amaze them, expounding it in many ſences layed before the vnlearned laye people, that though thou felt in thy heart, and were ſure that all were falſe that they ſayd, yet couldeſt thou not ſolue their ſubtile ryddells.

For theſe and ſuch other conſiderations, this good man was moued (and no doubts ſtyrred vp of God) to tranſlate the Scripture into his mother tongue, for the publique vtilitie and profit of the ſimple vulgar people of his coūtrey: Firſt ſetting in hand with the new teſtament, which he firſt tranſlated about the yeare of our Lord. 1527. Aftrr yt he tooke in hand to tranſlate the olde teſtament, finiſhing the v. bookes of Moſes, with ſondry moſt learned and godly prologues prefixed before euery one of them moſt worthy to be read, and read againe of all Chriſtians, as the like alſo he did vpon the new teſtament.

He wrote alſo dyuerſe other woorkes vnder ſondry titles, among the which is that moſt worthy monument of his intuled the obedyence of a Chriſtian man, wherein with ſingular dexteritie he inſtructeth all men in the office, and duetie of Chriſtian obediēce, with dyuerſe other treatiſes as may apere in the contentes of this booke.

So ſoone as theſe bookes were compiled, and made by William Tyndall, and the ſame were publiſhed and ſent ouer into England, it can not bee ſpoken what a dore of light they opened to the eyes of the whole Engliſhe nation, which before were many yeares ſhut vp in darknes.

Now theſe godly bookes, and ſpecially the new Teſtament of William Tindals tranſlation beyng ſpred abroad and come into many mens handes, as they wrought ſingular profitte to the godly: ſo the vngodly enuying and diſdayning that the people The reprobate are alwayes offended at ye trueth. ſhould be any thing wiſer then they: and agayne, fearing leaſt by the ſhyning beames of trueth, their falſe hypocriſie and workes of darcknes ſhould be diſcerned: began to ſtirre with no ſmall adoe, lyke as at the byrth of Chriſt, Herode and all Ieruſalē were troubled wyth hym, ſo the Papiſtes made open exclamation agaynſt this godly man, and publiſhed hym opēly in all their ſermons to be an hereticke, and that all his bookes were none other but damnable hereſies, and ſought by all the meanes they might, how to empeach and hynder that godly man in his bleſſed trauayles.

But to returne to the ſtory. After that William Tyndall had tranſlated the fifth booke of Moſes called Deuteronomium, and he mynding to print the ſame at Hamborough, ſayled thitherward: and by the way vpon the coaſt of Holland, he ſuffered ſhipwracke, and loſt all his bookes, writinges, and copyes: and ſo was compelled to beginne all agayne an • we, to his hynderaunce and doublyng of his labours. Thus hauyng loſt by that ſhip both money, his copyes and tyme, he came in an other ſhippe to Hamborough, where at his appointment M. Couerdale taryed for hym, and helped hym in the tranſlatyng of the whole fiue bookes of Moſes. And after hee returned to Andwarp, a • d was there lodged more then one whole yeare in the houſe of Thomas Pointz, an Engliſh man, who kept a table for Engliſhe marchauntes. About which tyme, an Engliſhe man whoſe name was Henry Phillips, whoſe father was cuſtomer of Poole, a comely man, and ſéemed to be a gentleman. This man ſodainely entred into Henry Phillippes a wicked and diſſembling Iudas. the great loue and fauour of William Tyndall, who greatly commended his curteſie and learning, and in the ende fell into famylier loue and acquaintaunce with him. And Thomas Pointz their hoſt eſpying ſuch great loue and familiaritie to be betwéene M. Tyndall and this Philippes, which vnto hym was but a mere ſtrainger, did much meruell thereat, and fell into a gelouſy, and ſuſpition that this Phillipes was but a ſpye, and came but to betraye M. Tindall, wherefore on a time, the a fore ſayd Thomas Poyntz aſked M. Tyndall how he came acquainted with this Phillipes: M. Tyndall aū ſwered that he was an honeſt man, handſomely learned, and very conformable. Then Pointz perceauing that he bare ſuch fauour vnto him, ſayd no more, thinking that hee had béene brought acquainted with him by ſome frende of his. The ſayd Phillipes being in the towne iij. or iiij. dayes did then depart to the Court at Bruxelles, which is from Andwarp x • iiij. myles and did ſo much there that he procured to bring from thence with him to Andwarp the procuror generall, which is the Emperours attorney with certaine other officers. And firſt the ſayd Phillipes ſeruaunt came vnto Poyntz and demaunded of him whether M. Tyndall were there or not, for his maſter would come and dyne with him. And foorthwith came Phillipes and aſked Poyntz wife for M. Tyndall and ſhe ſhewed him that he was in his chamber, then ſayd he, what good meate ſhall we haue to dinner for I entend to dyne with you, and ſhe aunſwered they ſhould haue ſuch as the market would geue. Then went phyllipes ſtraight vp into M. Tyndales chamber, and tolde him that by the way as he came he had loſt his purſſe, and therefore prayed him to lend him xl. ſhillings, which he foorthwith lent, for it was eaſie inough to be had of him if he had it. For in the wilie ſubtilnes of this world, he was ſimple and vnexpert.

Then ſayd Phillipes you ſhall be my geſt here this day. No, ſayd▪ Tyndall, I got forth this day to dynner, and you ſhall goe with me and be my geſt where you ſhall be welcome. And when dynner tyme came M. Tyndall and Phillipes went both forth togither. And at the going forth of Poyntz houſe was a long narrow entrey, ſo that ij. coulde not goe on a front. Tyndall would haue put phillipes before him, but Phillipes would in no wiſe, but put Tyndall béefore him, for that hée pretended to ſhew greate humanitie. So Tyndall being a man of no great ſtature went before, and Phillipes a tall perſon folowed behinde him, who had ſet officers on either ſyde of the dore vpon ij. ſeates, which beeing there might ſée who came in the entrye. And comming through ye ſayd entrye, Phillipes pointed with his finger ouer M. Tyndales head downe to hym, that the officers which ſat at the dore, might ſee that it was hée whom they ſhould take, as the officers that tooke Tyndall afterward tolde the a fore ſayde Poyntz, and ſayd that they pit • ed to ſée his ſimplicitie when they tooke him. But Tyndall when hée came Tyndals ſimplicitie pitied of the officers. nere the dore eſpied the officers and woulde haue ſhronke backe: nay ſayd Phill • ipes by your leaue you ſhall goe forth, and by force bare hym forward vpon the officers. And aſſone as the officers had taken him, they forthwith brought him vnto the Emperours attorney, or procurour generall, where hée dyned. Then came the procurour generall to the houſe of Poyntz, and ſent away all that was of Tyndales, aſwell his bookes as other thinges: And from thence Tyndall was had to the Caſtell of filforde, xviij Engliſhe myles from Andwarpe, where hée remayned priſoner more then a yeare and a halfe, and in that meane tyme, came vnto him diuerſe lawyers, and Doctours in Diuinitie, aſwell fryers as other with whom hée had many conflyctes: But at the laſt Tyndall prayed that hée might haue ſome Engliſhe Deuines come vnto him, for the maners and Ceremonies in religion in Douch land (ſayd hée) did much differ from the maners and Ceremonies vſed in England. And then was ſent vnto hym dyuerſe Deuines from Louayne whereof ſome were Engliſhmen: and after many examinations, at the laſt they condemned him by vertue of the Emperours decrée made in the aſſembly at Auſbrough, and ſhortly after brought him forth to the place of execution, and there tyed him to a ſtake, where with a feruent zeale, and a loud voyce hée cried, Lord Tyndals godly zeale to his Prince. open the eyes of the King of Englande, and then firſt he was with a halter ſtrangled by the hangman, and afterward conſumed with fier. In the yeare of our Lord. 1536.

Such was the power of his doctryne, and the ſinceritie of his lyfe, that during the tyme of his impriſonment, which (as aforeſayd) endured a yeare and a halfe, hée conuerted his kéepers Daughter, and other of his houſholde. Alſo ſuch as were with him conuerſaunt in the Caſtell reported of him, that if hée were not a good Chriſtian man, they could not tell whom to truſt. The Procurour generall the Emperours attorney A teſtimony of Tyndals godly life, euen by his aduerſarye. béeing there, left this teſtemony of him, that he was Homo doctus, pius et bonus. that is a learned, a good, and a godly man.

The worthy vertues, & doinges of this bleſſed martyr (who for his painfull traueles and ſingular zeale to his countrey may be worthelye called in theſe our dayes, an Apoſtle of England) it were long to recite. Amongeſt many other, this one thing, beecauſe it ſemeth worthy of remembraunce, I thought good to ſhew vnto you. There was at Andwarp on a tyme, amongeſt a company of merchauntes as they were at ſupper a certaine iuggeler, which thorough his Diabolicall inchauntmentes, or Art Magicall, woulde fetch all kinde of Ʋyandes and wine from any place they would, and ſet it vpon the table incontinent before them, with many other ſuch lyke thinges. The fame of this iuggeler being much talked of, it chaunced that as M. Tyndall heard of it he deſired certeine of the merchauntes that he alſo might be preſent at ſupper to ſée him playe his partes. And to be ſhort, the Supper was appoynted and the merchauntes with Tyndall were there preſent. Then was the iuggler called foorth to play his feates and to ſhew his conning, and after his wonted boldnes began to vtter all • hat he coulde The fayth of Tyndall ſhewed by a manifeſt myracle. doe, but all was in vayne. At the laſt with his labour, ſweating, and toyling, when he ſawe that nothing would goe forward, but that all his inchauntmentes were voyde, he was compelled openly to confeſſe that there was ſome man preſent at ſupper which diſturbed, and letted all his doinges. So that a man euen in the martyrs of theſe our dayes can not lack the myracles of true fayth, if myracles were now to be deſired.

And here to ende and conclude this hiſtory with a fewe notes touching his priuate behauiour in dyet, ſtudy, and eſpecially his charitable zeale, and tender releuing of the poore: Fyrſt he was a man very frugall, and ſpare of body, a great ſtudent and earneſt laborer, namely in the ſetting forth of y• Scriptures of God. He reſerued or halowed to hym ſelfe ij▪ dayes in the weeke, which he named his dayes of paſtime, and thoſe dayes were Monday the firſt day in the weeke, and Satterday the laſt day in the weeke. On the Monday he viſited all ſuche poore men and women as were fled out of England by reaſon of perſecution into Antwarp, and thoſe well vnderſtanding their good exerciſes and qualities he did very liberally comfort and relieue: and in like maner prouided for the ſicke and deſeaſed perſons. On the Satterday he walked round about the towne in Antwarpe, ſeeking out euery Corner, and hole where he ſuſpected any pooreperſon to dwell, (as God knoweth there are many) and where he found any to he well occupied, and yet ouerburdened with children, or els were aged, or weake, thoſe alſo hée plentefully releued. And thus he ſpent his ij. dayes of paſtime as he cauled them. And truelye his Almoſe was very large and great: and ſo it might well bee: for his exhibition that he had yearely of the Engliſhe merchauntes was very much, and that for the moſt part he beſtowed vpon the poore as afore ſayd. The reſt of the dayes in the weeke he gaue hym wholy to his booke where in moſt dillgently he traueled. When the Sonday came, then went he to ſome one merchaunts chamber, or other, whether came many other merchauntes: and vnto them would he reade ſome one percell of Scripture, eyther out of the olde teſtament, or out of the new, the which proceded ſo frutefully, ſweetely and gentely from him (much like to the writing of S. Iohn the Euangeleſt) that it was a heauenly comfort and ioy to the audiēce to heare him reade the ſcriptures: and in likewiſe after dinner, he ſpent an houre in the aforeſayd maner. He was a man without any ſpot, or blemiſhe of rancor, or malice, full of mercy and compaſſion, ſo that no man liuing was able to reprooue him of any kinde of ſinne or cryme, albeit his righteouſnes and iuſtification depended not there vpon before God, but onely vpon the bloud of Chriſt, and his fayth vpon the ſame: in the which fayth conſtantly he dyed, as is ſayd at Filforde, and now reſteth with the glorious campany of Chriſtes Martyrs bleſſedly in the Lord, who be bleſſed in all his ſaintes Amen. And thus much of W. Tyndall, Chriſtes bleſſed ſeruaunt, and Martyr.

Faultes eſcaped in the Printing.

Page 16. the 2. col. in the margent, after theſe wordes [from the] put to ſaluation in Christ. The ſame Page, and ſame col. in the next marginall note after, put out [in Christ] from the beginning of the note.

Page 21. col. 2. in the margent, for adminition, read admonition.

¶ A Proteſtation made by William Tyndall, touchyng the Reſurrection of the bodyes, and the ſtate of the ſoules after this life. Adſtracted out of a Preface of his that he made to the new Teſtament, which he ſet forth in the yeare 1534.

COncernyug the reſurrection, I proteſte before God and our ſauiour Ieſus Chriſt, and before the vniuerſall congregation that beléeueth in him, that I beléeue according to the opē and manifeſt Scriptures & Catholicke faith, that Chriſt is riſen agayne in the fleſh which he receaued of his mother the bleſſed virgine Mary, and body wherein he died. And that we ſhall all both good and bad, riſe both fleſh and body, and appeare togither before the iudgement ſeat of Chriſt, to receaue euery man according to his déedes. And that the bodies of all that beléeue and continue in the true faith of Chriſt, ſhalbe indewed with like immortalitie and glory, as is the body of Chriſt.

And I proteſt before God & our Sauiour Chriſt, and all that beléeue in hym, that I hold of the ſoules that are departed, as much as may bée prooued by manifeſt and open Scripture, and thinke the ſoules departed in the faith of Chriſt & loue of the lawe of God, to be in no worſe caſe, then the ſoule of Chriſt was, from the tyme that he deliuered his ſpirite into the handes of his father, vntill the reſurrection of his body in glory and immortalitie. Neuertheleſſe, I confeſſe openly, that I am not perſwaded that they be already in the full glory that Chriſt is in, or the elect Angels of God are in. Neither is it any article of my faith: for if it ſo were, I ſée not but then the preaching of the reſurrection of the fleſh, were a thyng in vayne. Notwithſtanding yet I am ready to beleeue it, if it may be prooued with open Scripture.

Moreouer, I take God (which alone ſéeth the hart) to recorde to my conſcience, beſéechyng hym that my parte be not in the bloud of Chriſt, if I wrote of all that I haue written throughout all my booke, ought of an euill purpoſe, of enuie or malice to any man, or to ſtirre vp any falſe doctrine or opinion in the Church of Chriſt, or to be author of any ſecte, or to draw diſciples after mée, or that I woulde be eſtéemed, or had in price aboue the leaſt childe that is borne: ſaue onely of pitie and compaſſion I had, and yet haue, on the blyndnes of my brethren, and to brynge them vnto the knowledge of Chriſt, and to make euery one of them, if it were poſſible, as perfect as an Angell of heauen: and to wéede out all that is not planted of our heauēly father, and to bring downe all that lifteth vp it ſelfe againſt the knowledge of the ſaluation that is in the bloude of Chriſt. Alſo, my parte be not in Chriſt, if myne hart be not to folow and liue according as I teach: and alſo if myne hart wéepe not night and day for myne owne ſinne, and other mens indifferently, beſéeching God to conuert vs all, and to take his wrath from vs, and to be mercifull as well to all other men, as to myne owne ſoule: caring for the wealth of the Realme I was borne in, for the king, and all that are thereof, as a tender harted mother woulde doe for her onely ſonne.

As concerning all I haue tranſlated, or otherwiſe written, I beſéeche all men to read it, for that purpoſe I wrote it: euen to bring them to the knowledge of the Scripture. And as farre as the ſcripture approoueth it, ſo farre to allowe it: and if in any place the worde of God diſſalow it, there to refuſe it, as I doe before our Sauiour Chriſt and his congregation. And where they finde faultes, let them ſhewe it mée, if they be nye, or write to mée if they bée farre of: or write openly agaynſt it and improoue it: and I promiſe them, if I ſhall perceaue that their reaſons conclude, I wyll confeſſe myne ignoraunce openly.

¶ The Preface of maſter William Tyndall, that he made before the fiue bookes of Moſes, called Geneſis. An. 1530. Ianua. 17.

WHen I had tranſlated the newe Teſtamēt, I added an Epiſtle vnto the latter ende, In which I deſired them that were learned, to amend if ought were found amiſſe. But our malicious and wylie hypocrites, whiche are ſo ſtubburne, and hard harted in their wicked abhominations, that it is not poſſible for thē The reaſon that the papiſtes make agaynſt the tranſlation of the ſcripture into Engliſh. to amend any thing at all (as we ſee by daylye experience, when both their lyuynges, and doyngs are rebuked with the trouthe) ſaye, ſome of them that it is impoſſible to tranſlate the Scripture into Engliſhe, ſome that it is not lawfull for the lay people to haue it in their mother toūg, ſome that it would A ſubtile ſhift of the popes clergy to couer their euill. make them all heretickes, as it would no-doubt from many thynges whiche they of long tyme haue falſely taught, and that is the whole cauſe wherefore they forbid it, though they other clokes pretende. And ſome or rather euery one, ſay that it would make them riſe agaynſt the king, whom they them ſelues (vnto their damnation) neuer yet obeyed. And leſt the temporall rulers ſhould ſee their falſehode, if the Scripture came to lyght, cauſeth thē ſo to lie.

And as for my tranſlation in which they affirme vnto the lay people (as I haue heard ſay to be I wotte not how many thouſand hereſies, ſo that it can How the Papiſtes were vexed with Tindals tranſlation of the new teſtament. not be mended or correct, they haue yet taken ſo great payne to examine it, and to compare it vnto that they would fayne haue it, and to their owne imaginations and iugglyng termes, and to haue ſomewhat to rayle at, and vnder that cloke to blaſpheme the truth, that they might with as litle labour (as I ſuppoſe) haue tranſlated the moſt part of the Bible. For they which in tymes paſt were wont to looke on no more ſcripture thē they foūd in theyr Duns, The Papiſtes ſhamed not to wreſt the ſcriptures. or ſuche like deuiliſhe doctrine, haue yet now ſo narowly loked on my trā ſlation, yt there is not ſo much as one I therin if it lack a title ouer his hed, but they haue noted it, & nomber it vnto ye ignoraunt people for an hereſy. Finally in this they be all agreed, to driue you from the knowledge of the Scripture, and that ye ſhall not haue the text therof in the mother toūg, and to kepe the world ſtill in darkeneſſe, to the entent they might ſit in the conſciences of the people, thorow vayne ſuperſtition and falſe doctrine, to ſatiſfie their filthy luſtes, their proude ambition, and vnſatiable couetouſnes, and to exalte their owne honour aboue Kyng and Emperour, yea, and aboue God hym ſelfe. The Papiſtes haue wrought wonderfully to haue ſuppreſſed y• ſcripture.

A thouſand bookes had they leuer to be put foorth agaynſt their abhominable doynges and doctrine, then that the Scripture ſhould come to light. For as long as they may keepe that down, they wil ſo darken ye right way with the miſt of their ſophiſtry, & ſo tā gle thē yt either rebuke or deſpiſe their abhominations, with Argumentes of Philoſophie, and with worldly ſimilitudes, and apparent reaſons of naturall wiſedome: and with wreſtyng the Scripture vnto their owne purpoſe cleane contrary vnto the proceſſe, order and meanyng of the text, and ſo delude them in deſcantyng vpō it with allegories, and amaſe them, expoundyng As owles abide not the brightnes of the day, ſo cannot the papiſts abide the lyght of the goſpell. it in many ſenſes before the vnlearned lay people (when it hath but one ſimple litterall ſenſe whoſe light the owles can not abide) that thoughe thou feele in thine harte, and arte ſure how that all is falſe that they ſay, yet couldeſt yu not ſolue their ſubtle rydles.

Whiche thyng onely moued me to tranſlate the new Teſtament. Becauſe I had perceaued by experience, howe that it was impoſſible to ſtabliſhe the What firſt moued W. Tyndale to tranſlate y• Scripture into englſſh laye people in any truth, excepte the Scripture were playnely layd before their eyes in their mother toung, that they might ſee the proceſſe, order and meanyng of the text: for els what ſoeuer truth is taught them, theſe enemies of all truth, quench it agayn, partly with the ſmoke of their bottomleſſe pitte, wherof thou readeſt Apocalipſis, ix. that is, with apparāt reaſons of ſophiſtry, and traditions of their owne makyng, founded without grounde of Scripture, and partely in iugglyng with the texte, expoundyng it in ſuch a ſenſe, as is impoſſible to gather of the text, if thou ſee the proceſſe, order and meanyng therof. And euē in the Byſhops of Londons houſe, I entented to haue done it. For This biſhop of Lō don was then Tunſtall, which afterward was biſhop of Durham when I was ſo turmoyled in the coū trey where I was, that I could no lē ger there dwell (the proceſſe whereof were to long here to rehearſe) I this wiſe thought in my ſelfe, this I ſuffer becauſe the Prieſtes of the countrey be vnlearned, as God it knoweth, there are a full ignoraunt ſorte whiche haue ſene no more Latin, then that they read in their Porteſſes and Miſſales, which yet many of them can ſcarcely read (except it be Albertus de ſecretis mulierū, in which yet, though they be neuer ſo ſorily learned, they poore day and night, and make notes therein, & all to teach the mydwiues as they ſay, and Linwode a booke of conſtitutions to gather tithes, mortuaries, offeringes, cuſtomes, and other pillage, whiche they call not theirs, but Gods part, and the duety of holy church, to diſcharge their conſciences with all: for they are boūd that they ſhall not diminiſhe, but encreaſe all thyng vnto the vttermoſt of The popes chaplens pulpet, is the al • houſe their powers) & therfore (becauſe they are thus vnlearned thought I) when they come together to the Alehouſe, whiche is their preachyng place, they affirme that my ſayinges are hereſie. And beſides that they adde to of their own heades, which I neuer ſpake, as the maner is to prolōg the tale to ſhort the time with all, and accuſed me ſecretly to the Chauncellour, and other the Chriſtes apoitles dyd mekely admoniſh, but the Popes ſectaryes dyd braule and ſkold. Byſhops officers. And in dede when I came before the Chauncellour, hee threatned me greuouſly, and reuiled me, and rated me as though I had ben a dogge, and layd to my charge, wherof there could be none accuſer brought forth (as their maner is not to bryng forth the accuſer) and yet all yt Prieſtes of the coūtrey were the ſame day there.

As I this thought, the Byſhop of London came to my remembraunce Parcialitie ſometyme in men of great learnyng. whom Eraſmus (whoſe toung maketh of litles gnattes great Elephants, and lifteth vp aboue the Starres whoſoeuer geueth him a litle exhibition) prayſeth excedyngly amōg other in his annotations on the new Teſtament for hys great learnyng. Then thought I, if I might come to this mans ſeruice, I were happy. And ſo I gatte me to London, and thorow the acquaintance of my maſter, came to Syr Harry Gilford the Kynges graces Controller, and brought hym an Oration of Iſocrates, whiche I had tranſlated out of greeke into Engliſh, & deſired hym to ſpeake vnto my Lorde of London for me, whiche hee alſo dyd as he ſhewed me, and willed me to write an Epiſtle to my Lord, and to go to hym my ſelfe whiche I alſo dyd, and deliuered my Epiſtle to a ſeruaunt of his own, one William Hebilthwayte', a man of myne old acquaintaunce. But God (which How Tindale was deceaued. knoweth what is within hypocrites) ſaw that I was begyled, and that that counſayle was not the next way vnto my purpoſe. And therfore he gatte me no fauour in my Lordes ſight.

Whereupon my Lord aunſwered me, his houſe was full, he had mo then he could well finde, and aduiſed me to ſeeke in Londō, where he ſayd I could not lacke a ſeruice, And ſo in London I abode almoſt a yeare, and marked the courſe of the world, and heard our praters, I would ſay our Preachers, how they boaſted thēselues and theyr hye authoritie, and beheld the pompe of our Prelates, and how buſie they were (as they yet are) to ſet peace and vnite in the world (thoughe it be not poſſible for them, that walke in darkeneſſe, to continue long in peace, for they cā not but either ſtomble or daſh themſelues at one thyng, or an other yt ſhall Roome enough in my Lordes houſe for belly chere, but none to tranſlate the new teſtament. cleane vnquiet all together) and ſawe thynges wherof I deferre to ſpeake at this tyme, & vnderſtode at the laſt not onely that there was no rowme in my Lord of Londons Palace to tranſlate the new Teſtamēt, but alſo that there was no place to do it in all Englād, as experience doth now openly declare.

Vnder what maner therfore ſhould I now ſubmit this booke to be corrected and amended of them, whiche can Tindale could get no place in the biſhop of Londōs houſe. ſuffer nothyng to bee well? Or what proteſtation ſhould I make in ſuch a maner vnto our Prelates thoſe ſtubburne Nimrothes whiche ſo mightely fight againſt God, and reſiſte hys holy ſpirite, enforcyng with all crafte and ſutletie to quench yt lyght of the euerlaſtyng Teſtament, promiſes, and appointement made betwene God and vs? and heapyng the fierce wrath of God vpō all Princes and rulers, mockyng them with falſe fayned names of hypocriſie, and ſeruyng their luſtes at all pointes, and diſpenſyng with them euē of the very lawes of God, of which Chriſte hym ſelfe teſtifieth Mathew 5. That not ſo much as one title therof may periſh or be broken. And of whiche the Prophet ſayth Pſalme. cxviij. Thou haſt commaunded thy lawes to bee kept meod, that is in Hebrew excedyngly, with all diligence, might and power, and haue made thē ſo mad with their iugglyng charmes, and craftie perſuaſiōs, that they thinke it a ful ſatiſfactiō for all their wicked lyuing, to torment ſuch as tell them trouth, and to burne yt word of their ſoules health, and ſlea who ſoeuer beleue thereon.

Notwithſtandyng yet I ſubmitte this booke, and all other that I haue Tyndals ſubmiſſion is to all ſuch as ſubmit themſelues to God. either made or tranſlated, or ſhall in tyme to come (if it bee Gods will that I ſhall further labour in his harueſt) vnto all them that ſubmit them ſelues vnto the word of God, to be corrected of them, yea and moreouer to be diſalowed and alſo burnt, if it ſeme worthy, when they haue examined it with the Hebrue, ſo that they firſt put forth of their owne trāſlatyng, an other that is more correct.

A prologue by Williā Tyndall, ſhewyng the vſe of the Scripture, which he wrote before the fiue bookes of Moſes.

THough a man had a precious iuell & a rich, yet if hee wiſte not the value therof, nor wherfore it ſerued, he were neither the better nor richer of a ſtraw. Euē ſo though we read the Scripture, and bable of it neuer ſo much, yet if we know not the vſe of it, and wherfore it was geuen, and what is therein to be ſought, it profiteth vs nothyng at all. It is not enough therfore to read and talke of it onely, but we muſt alſo deſire Not the toung but the life proueth a true Goſpeller. God day and night inſtantly to open our eyes, and to make vs vnderſtand and feele, wherefore the Scripture was geuen, that we may applye the medicine of the Scripture, euery man to his own ſores, vnleſſe then we entend to be idle diſputers, and braulers about vaine wordes, euer gnawyng vppon the bitter barcke without, and neuer attaynyng vnto the ſweete pith within, and perſecuting one an other in defendyng of lewde imaginations, and phantaſies of our owne inuentions.

Paule in thyrd of the ſecond Epiſtle The trueſt toucheſtone or Religion is Chriſtes Goſpell. to Timothe ſayth, That the Scripture is good to teache (for that ought men to teach, and not dreames of their owne makyng, as the Pope doth) and alſo to improue, for the Scripture is the touch ſtone that tryeth all doctrines, and by that we know the falſe from the true. And in the vj. to the Epheſians he calleth it the ſword of the ſpirite, by cauſe it killeth hypocrites, and vttereth and and improueth their falſe inuentions. And in the xv. to yt Romains he ſaith. All that are written, are written for our learnyng, that we thorow patience and The ſcripture of god is y• ſworde of the Spirite. comforte of the Scripture, might haue hope. That is, the examples that are in the Scripture, comfort vs in all our tribulations, and make vs to put our truſt in GOD, and patiently to abide hys leyſure. And in the x. of the firſte to the Corinthians, hee bringeth in examples of the Scripture, to feare vs, and to bridle the fleſhe, that wee caſt not the yoke of the lawe of God from of our neckes, and fall to luſtyng and doyng of euill.

So nowe the Scripture is a lyght, & ſheweth as the true way, both what to do, & what to hope for. And a defēce from all errour, and a comforte in aduerſitie that we diſpaire not, and feareth vs in proſperitie, that we ſynne not. Séeke therefore in the Scripture as thou readeſt it, firſt the law, what God commaundeth vs to do. And ſecondarely the promiſes, whiche God promiſeth vs agayn, namely in Chriſt Ieſu our Lord. Then ſeeke examples, firſt of comfort, how God purgeth all Tribulatiō is the gifte of God. them that ſubmit themſelues to walke in his wayes, in the Purgatory of tribulation, deliueryng them yet at the latter end, and neuer ſufferyng any of them to periſhe, that cleaue faſt to hys promiſes. And finally, note the examples which are writtē to feare the fleſh that we ſinne not. That is, how God ſuffereth the vngodly and wicked ſinners What we ought to ſeeke in the Scriptures. that reſiſt God, and refuſe to folow him, to continue in their wickedneſſe, euer waxyng worſe and worſe, vntill their ſinne be ſo ſore encreaſed, and ſo abhominable, that if they ſhuld lōger endure, they would corrupt the very elect. But for ye electes ſake God ſendeth them preachers. Neuertheleſſe they harden their hartes agaynſte the truth, and God deſtroyeth them vtterly, and beginneth the world a new.

This comfort ſhalt thou euermore finde in the playne texte, and litterall ſenſe. Neither is there any ſtorye ſo homely, ſo rude, yea or ſo vyle (as it ſemeth outward) wherein is not excedyng great comforte. And when ſome which ſeme to thē ſelues great clarkes ſay: they wott not what more profite is in many geſtes of the Scripture, if they be read without an allegory, then in a tale of Robenhode: ſay thou, that A goodly comfort agaynſt deſperation. they were written for our conſolation and comforte, that we diſpayre not, if ſuch like happen vnto vs. We be not holyer then Noe, though he were once dronke. Neither better beloued then Iacob, though his owne ſonne defyled his bead. We be not holyer then Lot, thoughe his daughters thorow ignoraunce deceaued hym, nor peraduenture holier then thoſe daughters. Neither are we holyer then Dauid, though he brake wedlocke, and vpon the ſame committed abhominable murther. All thoſe men haue witneſſe of the Scripture that they pleaſed God, and were good mē, both before that thoſe things chaunced, and alſo after. Neuerleſſe ſuch thynges happened them for our example: not that we ſhould counterfeite their euill, but if whyle wee fight with our ſelues, enforſyng to walke in the law of God (as they dyd) we yet fall likewiſe, that we deſpayre not, but come agayne to the lawes of God, and take better hold.

We read ſence the tyme of Chriſtes Enſāples. of their euils not to bolden vs, but to feare vs frō ſinne and deſperation. death, of virgins yt haue bene brought vnto the common ſtues, and there defiled, and of Martyrs that haue bene bound, and whores haue abuſed theyr bodyes. Why? The iudgementes of God are bottomleſſe. Such thynges chaunced partly for examples, partely God thorow ſinne healeth ſinne. Pride can neither be healed, nor yet appeare, but thorow ſuch horrible deades. Peraduenture they were of the popes ſect, and reioyſed fleſhly, thinking that heauen came by dedes, and not by Chriſt, and that the outward dede iuſtifyed them, and made thē holy, and not the inward ſpirite receaued by fayth, & the conſent of hart vnto the law of God.

As thou readeſt therfore thinke that Howe we ought to prepare our ſelues, to the reading of the ſcriptures. euery ſillable pertayneth to thine own ſelfe, & ſucke out the pithe of the Scripture, and arme thy ſelfe agaynſt all aſſaultes. Firſt note with ſtrong fayth the power of God, in creatyng all of nought. Then marke the greuous fall of Adam, and of vs all in him, thorow the light regardyng of the cōmaundemēt of God. In the iiij. Chapter God turneth hym vnto Abell, and thē to his offeryng, but not to Cain and hys offeryng. Where thou ſeeſt that thoughe the dedes of the euil, appeare outwardly as glorious, as the dedes of yt good: yet in the ſight of God, which looketh on the hart, the deede is good becauſe of the man, and not the man good becauſe of his deede. In the vj. God ſendeth Noe to preach to the wicked, and geueth them ſpace to repent: they wax hard harted, God bringeth them to nought. And yet ſaueth Noe: euen by yt ſame water by whiche he deſtroyed them. Marke alſo what folowed the pride of the buildyng of the Tower of Babell.

Conſider how God ſendeth foorth Abraham out of his owne countey into a ſtraunge land, full of wicked people, Fayth our ſureſt ſhield in all aſſaultes. and gaue him but a bare promiſſe with him that would bleſſe, him & defende him. Abraham beleued: and that worde ſaued, and deliuered him in all perilles: ſo that we ſee, how that mās life is not maintayned • y bread onely, (as Chriſte ſayth) but much rather by beleuyng the promiſes of God. Behold how ſoberly, & how circumſpectly both Abrahā, and alſo Iſaac behaued them ſelues among the infidels. Abraham byeth that which might haue ben geuen him for nought, to cut of occaſions. Iſaac when his welles whiche he had digged were taken from him, geueth rowme and reſiſteth not. Moreouer they eare, and ſowe, and fede their cattell, and make confederations, and and take perpetuall truce, and doe all outward thinges: Euen as they doe whiche haue no fayth, for God hath not made vs to be idle in this world. Euery man muſt worke godly & truly We may not truſt in our work • but in the word and promiſe of God. to yt vttermoſt of the power, that God hath geuen him: and yet not truſt therin: but in Gods word or promiſe: and God will worke with vs, and bryng that we do to good effect. And thē whē our power will extende no further, Gods promiſes will worke all alone.

How many thynges alſo reſiſted the promiſes of God to Iacob? And yet God burdened with hys promiſe. Iacob coniureth God, with hys owne promiſes ſaying: O GOD of my father Abraham: and GOD of my father Iſaac, O Lord which ſaydeſt vnto me, returne vnto thine owne countrey, and vnto the place were thou waſte borne, and I wil do thee good: I am not worthy of the leſt of thoſe mercyes, nor of that trouth, whiche thou haſt done to thy ſeruaunt, I went out with a ſtaffe, and come home with two droues, deliuer me out of the handes of my brother Eſau, for I feare him greatly. &c. And God deliuered him, and will likewiſe all that call vnto his promiſes, with a repentyng hart, were they neuer ſo great ſinnes. Marke alſo the weake infirmities of the man. He loueth one wife more then an other, one ſonne more then an other. And ſee how God purgeth hym. Eſau threateneth hym: Laban begyleth him. The beloued wife is long baren: his daughter is rauiſhed: his wife is defiled, and that of his owne ſonne. Rahell dyeth, Ioſeph is taken away, yea & (as he ſuppoſed) rent of wild beaſtes. And yet how glorious was his ende? Note the weakeneſſe of his children, yea and the ſinne of them, and how God thorow their owne wickednes ſaued them. Theſe examples teache vs, that a man is not at once perfect the firſt day he begynneth to liue well. They that be ſtrong, therefore muſt ſuffer with the weake, & The holy ghoſt breateth where and when it pleaſeth hym. helpe thē in vnity, and peace, one with an other vntill they be ſtronger.

Note what the brethren ſayd when they were tached in Egypt, we haue verely ſinned (ſayd they) agaynſt our brother, in that we ſaw the anguiſh of his ſoule when hee beſought vs, and would not heare him: and therfore is this tribulation come vppon vs. By Conſcience of euill doynges fyndeth out 〈◊〉〈◊〉 men. which example thou ſeeſt, how that cō ſcience of euill doynges findeth men out at laſt. But namely in tribulation and aduerſitie: there temptatiō and alſo deſperatiō, yea and the very paynes of hell finde vs out: there there yt ſoule feeleth the fierce wrath of GOD, and wiſheth moūtaines to fall on her, and to hyde her (if it were poſſible) from the angry face of God.

Marke alſo how great euils folow of howe litle an occaſion Dina goeth but forth alone to ſee the daughters of the countrey, and how great miſchief and trouble foloweth? Iacob loued but one ſonne more then an other, and howe greuous murther folowed in their hartes? Theſe are examples for Of ſmall occaſions do riſe gret euils. our learnyng, to teache vs to walke warely, and circumſpectly in yt world of weake people, that we geue no man occaſions of euill.

Finally, ſee what GOD promiſed Ioſeph in his dreames. Theſe promiſes accompanyed him, alwayes, and went downe with hym euen into the depe dongeon. And brought hym vp agayne. And neuer forſoke hym till all yt was promiſed was fulfilled. Theſe Enſāples for our • earn • ng. are examples writtē for our learnyng (as Paule ſaith) to teach vs to truſt in God in the ſtrōg fire of tribulation, & purgatory of our fleſhe. And that they whiche ſubmitte them ſelues to folow GOD, ſhould note and marke ſuch thynges, for learnyng and comfort, is the frute of the ſcripture, & cauſe why it was written: And with ſuch a purpoſe to read it, is the way to euerlaſting life, and to thoſe ioyſul bleſſings that are promiſed vnto all nations in the ſeede of Abraham, whiche ſeede is Ieſus Chriſt our Lord, to whom be honour and prayſe for euer, and vnto God our father thorow him. Amen.

A Table expoundyng certayne wordes in the firſt booke of Moſes called Geneſis.

ABrech, tender father, or (as ſome will) how the knee.

Arke, a ſhyppe made flat, as it were a cheſt, or cofer.

Biſſe, fine white, whether it be ſilke or lynen.

Bleſſe, Gods bleſſings are his gifts: as in the firſt Chapter he bleſſed them, ſaying, grow and multiply, and haue dominion. &c. And in the ix. Chapter, he bleſſed Noe, and his ſonnes, and gaue them dominion ouer all beaſtes, and authoritie to eat them. And God bleſſed Abraham with cattell, and other riches. And Iacob deſired Eſau to receaue the bleſſing, whiche he brought hym, that is the preſent and gift.

God bleſſed yt vij. day, that is, gaue it a preheminēce that men ſhould reſt therin, from bodily labour, and learne to know the wil of God, & his lawes, and how to worke their workes godly all the weeke after. God alſo bleſſeth all nations in Abrahams ſede, that is, he turneth hys loue, & fauour vnto them, and geueth them his ſpirite, and knowledge of the true way, and luſt and power to walke therin, and all for Chriſtes ſake Abrahams ſonne.

Cain, ſo is it writtē in Hebrue. Notwithſtandyng whether we call hym Cain or Caim, it maketh no matter, ſo we vnderſtand the meanyng: Euery land hath his maner, that we cal Iohn, the Welſhmen call Euan, the Dutch Haunce. Such difference is betwene yt Ebrue, Greke, and Latine: and that maketh them that tranſlate out of the Ebrue varie in names from them, that tranſlate out of Latine, or Greke.

Curſe, Gods curſe is the takyng away of his benefites: as God curſed yt earth, and made it barren: So now hunger, dearth, warre, peſtilence, and ſuch like, are yet right curſes, & ſignes of the wrath of God vnto the vnbeleuers: but vnto thē that know Chriſt, they are very bleſſings, and that wholſome croſſe, and true purgatory of our fleſh, through which, all muſt goe that will liue godly, and be ſaued: as thou readeſt Math. 5. Bleſſed are they that ſuffer perſecution for righteouſnes ſake, &c And Hebr. 11. The lord chaſtiſeth whom he loueth, and ſcourgeth all the children that he receaueth.

Eden, pleaſure.

Firmament, the ſky.

Fayth, is the beleuyng of Gods promiſes, and a ſure truſt in the goodnes and truth of God, which fayth iuſtified Abrah. Gen. 15. and was the mother of all his good workes whiche he afterafterward did, for faith is the goodnes of all works in the ſight of god. Good workes are things of gods commaundement wrought in fayth. And to ſow a ſhoe at the commaundemēt of God, to doe thy neighboure ſeruice withall, with fayth to be ſaued by Chriſte (as God promiſeth vs) is much better thē to build an abbey of thine owne imagination, truſting to bee ſaued by the fained workes of hipocrites. Iacob robbed Laban hys vncle: Moſes robbed the Egiptians. And Abraham is aboute to ſlay and burne his own ſonne: and all are holye workes, becauſe they are wrought in fayth at Gods commaundement. To ſteale, robbe, and murder, are no holye workes before worldly people, but vnto them that haue their truſt in God, they are holy when God commaundeth them. What God commaundeth not, getteth no rewarde with god. Holy workes of mens imaginations receaue their rewarde here, as Chriſt teſtiſieth: Math. 6. Howbeit of fayth and workes I haue ſpoken aboundantly in Mammon. Let him that deſireth more, ſeeke there.

Grace, fauour, as Noe founde grace, that is to ſay, found fauour and loue. Ham and Cam all one.

Iehouah, is gods name, neither is any creature ſo called, and it is as much to ſay, as one that is of himſelfe, and dependeth of nothing: Moreouer as ofte as thou ſeeſt LORDE in greate letters (except there be any error in the printing) it is in Hebrue Iehouah, thou that art, or he that is.

Marſhall in Hebrue, he is called Sartabaim, as thou wouldeſt ſay, Lorde of the ſlaughter men. And thoughe that Tabaim, be taken for cookes in manye places, (for the cookes did ſlaye the beaſtes themſelues in thoſe days,) yet it may be taken for them that put men to execution alſo: and that I thought it ſhould here beſt ſignify, in as muche as he had the ouerſight of the kynges priſon, and the kyngs priſoners: were they neuer ſo greate men, were vnder his cuſtodie: & therfore I cal him chief Marſhal, an officer as it were, yt Lieuetenaunt of the tower, or maiſter of the Marſhalſey.

Slyme was their morter, chap. 11. and ſlyme pittes chap. 4. that ſlyme was a fatneſſe that iſſued out of the earth, like vnto carre: and thou mayſt call it cement, if thou wilte.

Siloh after ſome, is as muche to ſay as ſent, and after ſome happy: and after ſome it ſignifieth Meſſias, that is to ſay, annoynted, & that we call Chriſt after the Greke worde: and it is a propheſie of Chriſt: for after all the other tribes were in captiuitie, & their kingdome deſtroyed, yet the tribe of Iuda had a ruler of the ſame bloud, euen vnto the commyng of Chriſt: and about the commyng of Chriſt, the Romaines conquered them, & the emperour gaue the kyngdome of the tribe Iuda, vnto Herode, which was a ſtraunger, euen an Edomite, of the generation of Eſau.

Teſtament, that is an appoymente made betwene God and man, & gods promiſes: And ſacramēt is a ſigne repreſentyng ſuch appointment, and promiſes: as the raynebowe repreſenteth the promiſe made to Noe, that God wyll no more drowne the world: And circumciſion repreſenteth the promiſes of God to Abraham, on the one ſide, & that Abraham and his ſeede ſhould circumciſe, and cutte of the luſtes of their fleſh, on the other ſide, to walke in the wayes of the lord. As baptiſme which is come in the roome therof, now ſignifieth on the one ſide, howe that all that repent and beleue, are waſhed in Chriſtes bloud: and on the other ſyde, how that the ſame muſte quenche, and drown the luſtes of the fleſh, to follow the ſteppes of Chriſt.

There were tirantes in the earth in thoſe dayes, for the ſonnes of god ſaw the daughters of men &c. The ſonnes of God were the Prophetes children, which (though they ſucceded their father) fell yet from the right way, and through falſhode of hipocriſie, ſubdued the world vnder them, and became tirantes, as the ſucceſſors of the Apoſtles haue played with vs.

Vapour, a dewie miſte, as the ſmoke of a ſeething pot.

To walke with God, is to liue godly, and to walke in hys commaundedementes.

Enos walked with God, and was no more ſene, he lyued godly and died: God toke him away, that is, God hid hys body, as he did Moſes and Aarons, leſt happly they ſhould haue made an Idole of hym, for he was a great preacher, and an holy man.

Zaphnath Paenea wordes of Egipt are they (as I ſuppoſe) and as muche to ſay, as a man to whome ſecret thinges be opened, or an expounder of ſecrete thinges, as ſome interprete it.

That Ioſeph broughte the Egiptians into ſuch a ſubiection, would ſeme vnto ſome a very cruell deede: howe be it, it was a very equall way: for they payd but yt fifth part of that, that grew on the grounde, and therewith were they quit of all dueties, both of rente, cuſtome, tribute, and tolle: & the kyng therwith found them Lordes, and all miniſters, and defended them, we now pay half ſo much vnto the prieſts only: beſide their other craftye exactions. Then pay we rente yearely, thoughe there grow neuer ſo litle on yt ground, and yet when the kyng calleth, pay we neuer the leſſe. So that if we looke indifferently, their condition was eaſier then oures, and but euen a very indifferent way, both for the common people, and the kyng alſo.

See therfore that thou looke not on the enſamples of the Scripture wyth worldly eyes, leaſt thou preferre Cain before Abell: Iſmaell before Iſaac: Eſau before Iacob: Ruben before Iuda: Sarah before Phares: Manaſſes before Ephraim, and euen the worſt before the beſt, as the maner of the world is.

The Prologue to the ſecond booke of Moſes called Exodus.

BY the Preface vppon Geneſis, mayeſt thou vnderſtand howe to behaue thy ſelfe in this booke alſo, and in all other bookes of the Scripture. Cleaue vnto ye texte and playne ſtorie, and endeuour thy ſelfe to ſearche out the meanyng of all Learn here how to read & vnderſtād y• ſcripture. that is deſcribed therein, and the true ſence of all maner of ſpeakinges of the Scripture, of prouerbes, ſimilitudes, & borowed ſpeach, whereof I entreated in the ende of the obedience, and beware of ſubtile allegories.

And note euery thyng earneſtly, as thynges pertainyng vnto thyne own hart and ſoule.

For as God vſed him ſelfe vnto thē of the old Teſtament: euen ſo ſhall he vnto the worldes end vſe him ſelf vnto vs, whiche haue receiued hys holy Scripture, and the teſtimonie of hys ſonne Ieſus. As God doth all things here for thē that beleue his promiſes, & herken vnto his commaūdements, and with patiēce cleaue vnto him, and walke with him: euen ſo ſhall he do for vs, if we receiue the witnes of Chriſt with a ſtrong fayth, and endure patiently folowyng his ſteppes. And on the other ſide, as they that fel from the promiſe of God thorow vnbelief, and If we herken vnto the voyce of God, and bend our ſelues to do hys wyl, he wyll be our God, & help vs, but otherwiſe he wyl plague vs as he plagued the vnthankful & faythleſſe Iewes. from his lawe and ordinaunces, thorowe impatiēcie of their owne luſtes, were forſakē of God, and ſo periſhed: euen ſo ſhall we as many as doe lykewiſe, and as many as mocke with the doctrine of Chriſt, and make a cloke of it to liue fleſhly, & to folow our luſtes.

Note thereto howe God is founde true at the laſt, and howe when all is paſt remedy, and brought into deſperation: he then fulfilleth his promiſes, and that by an abiect and a caſt away, a deſpiſed, and a refuſed perſō, yea, and by a way impoſſible to beleue.

The cauſe of all the captiuitie of Gods people is this. The world • uer hateth them for their fayth, and truſt whiche they haue in GOD: but in vayne, till they fall from the fayth of yt promiſes, and loue of the lawe, and ordinaunces of God, & put their truſt in holy dedes Truſt and beleue in God, and care not what the world ſay. of their owne finding, and liue altogether at their owne luſt & pleaſure, with out regarde of God, or reſpect of their neighbour. Then God forſaketh vs, & ſendeth vs into captiuitie, for our diſhonoryng of his name, and deſpiſyng of our neighbour. But the world perſecuteth vs for our fayth in Chriſt onely (as the people nowe doth) and not for our wicked liuyng. For in his kingdom thou mayeſt quietly, and with licence, and vnder aprotection, do what The world liketh well all wycked lyuers and vngodly people. ſoeuer abhominatiō thine hart luſteth: but God perſecuteth vs, bycauſe we abuſe his holy Teſtament, and bycauſe when we knowe the truth, we folowe it not.

Note alſo the mightie hande of the Lord, how he playeth with his aduerſaries, and prouoketh them, and ſtyrreth them vp a litle and a litle, and deliuereth not hys people in an houre that both the patience of his elect, and alſo the worldly wit and wyly policie of the wicked, wherwith they do fight agaynſt God, might appeare.

Marke yt long ſufferyng, and ſoft patience of Moyſes, and howe he loueth the people, and is euer betwene the Here is ſet forth the office of euery good perſon, wrath of God and them, and is ready to liue and dye with them, & to be put out of the booke that God had written for their ſakes (as Paule for his brethren. Romaines ix.) and how he taketh his own wronges patiently, and neuer auengeth him ſelfe. And make not Moyſes a figure of Chriſte with Rocheſter: but an enſample vnto all Princes, and to all that are in authoritie, how to rule vnto Gods pleaſure, & vnto their owne profite. For there is not a perfecter life in this world, both to the honor of God, and profite of his neighbour, nor yet a greater croſſe, thē to rule chriſtianly. And of Aaron alſo, ſee that thou make no figure of Chriſt, vntill hee come vnto hys ſacrifiſyng: but an example vnto all Preachers, that they adde nothyng vnto Gods word, or take ought therefro.

Note alſo, how GOD ſendeth his promiſe to the people, and Moyſes cō firmeth it with miracles, and the people Temptatiō is the triall of true chriſtians. beleue. But when temptatiō commeth, they fall into vnbelief, and fewe byde ſtandyng. When thou ſeeſt that all be not Chriſten that will be ſo called, and that the croſſe tryeth the true from the fayned: for if the croſſe were not, Chriſt ſhould haue Diſciples enough. The excellency of faith which is the gifte of God. Whereof alſo thou ſeeſt, what an excellent gift of God true fayth is, and impoſſible to be had, without the ſpirite of God. For it is aboue all natural power, that a mā in time of temtation, when GOD ſcourgeth hym, ſhould beleue then ſtedfaſtly, how that God loueth him, and careth for hym, Thoſe whō God ſcourgeth he dearely loueth. and hath prepared all good thyngs for hym, and that, that ſcourgyng is an earneſt that GOD hath elect and choſen hym.

Note how oft Moyſes ſtyred them vp to beleue, and truſt in God, putting them in remembraunce alway in tyme A neceſſary leſſon for a good precher. of temptation, of the miracles & wonders that GGD hath wrought before tyme in their eye ſight. How diligently alſo forbiddeth hee all that might withdraw their hartes from God? to put ought to GODS word, to take ought from it, cōmaundyng to do that onely, that is ryght in the ſight of the Lord, that they ſhould make no maner God commaundeth that we ſhold make no images. Image, to kneele downe before it: yea, that they ſhould make none aultare of hewed ſtone, for feare of Images, to fle the heathen Idolatries vtterly, and to deſtroy their Idols, and cut downe theyr groues where they worſhypped, and that they ſhould not take the daughters of them vnto their ſonnes, nor geue their daughters to yt ſonnes of them, and that who ſoeuer moued any of them to worſhyp falſe Gods, how ſoeuer nighe of kynne he were, they muſt accuſe him, and bryng him to death: yea, & whereſoeuer they The worſhipping of Idoles or Images, was abhorred of god. heard of man, woman, or Citie, that worſhypped falſe Gods, they ſhould ſlea them, & deſtroy the Citie for euer, and not builde it agayne, and all bycauſe they ſhould worſhip nothing but God, nor put confidence in any thing, ſaue in his word.

Yea, and howe warneth he to beware Witchcraft ſorcery, &c. abhorred of God. of witchcraft, ſorcerie, enchauntment, nicromancie, and all craftes of the Deuill, and of dreamers, • othſayers, and of miracle doers to deſtroy the word, and that they ſhould ſuffer none ſuch to lyue.

Thou wilt hapely ſay, they tell a man the truth. What then? GOD will that we care not to knowe what ſhall come. He will haue vs to care onely to kepe his commaundementes, and to committe all chaunces vnto hym: He hath promiſed to care for vs, & to kepe vs from all ill. All thynges are in hys hand, he can remedy all thynges, and will for his truth ſake, if we pray hym. In his promiſes onely will hee haue vs truſt, and there reſt, and to ſeke no farther.

How alſo doth he prouoke them to loue, euer rehearſing the benefites of God done to them already, & the godly promiſes that were to come? And Moſes often reherſeth the benefites of almighty God, to moue vsto feare hym, and to loue our neighbour. how goodly lawes of loue geueth hee, to helpe one an other, and that a man ſhould not hate his neighbour in hys hart, but loue him as himſelf. Leuit. 19 And what a charge geueth he in euery place, ouer the poore and nedie? ouer the ſtraūger, frendleſſe and widowes? And when he deſireth to ſhew mercy, he rehearſeth with all, the benefites of God done to them at their neede, that they might ſee a cauſe, at the leaſt waye in GOD to ſhew mercy of very loue vnto their neighbours at their nede.

Alſo there is no lawe ſo ſimple in apparaunce thoroughout the v. bokes of Moſes, but that there is a great reaſon of yt makyng therof, if a man ſearch diligently. As that a man is forbyd to ſethe a Kydde in hys mothers milke, moueth vs vnto compaſſion, and to be pitiful. As doth alſo that a man ſhould not offer the ſyre or damme & the yoūg both in one day. Leuiticus .xxij. For it might ſeme a cruell thyng, in as much as his mothers milke is as it were his bloud, wherfore god wil not haue him God will haue vs to be merciful to our neighbors. ſodde therin: but will haue a man ſhew curteſie, vppon the very beaſtes. As in an other place hee commaundeth that we moſell not the Oxe that treadeth out the corne (whiche maner of threſhyng is vſed in hoate countreys) and that bycauſe we ſhould much rather to be liberall and kynd vnto men that do vs ſeruice. Or happely GOD would haue none ſuch wanton meate vſed among his people. For the Kydde of it ſelfe is nouriſhyng, and the Goates milke is reſtauratiue, and both together might be to rancke, and therefore forbydden, or ſome other lyke cauſe there was.

Of the ceremonies, ſacrifices, and tabernacle, with all hys glory and pompe, vnderſtand that they were not permitted onely, but alſo commaunded of GOD, to lead the people in the ſhadowe of Moyſes and night of the All the ceremonies of the olde teſtament, we •• but preachers of Chriſt that was to come. olde Teſtament, vntill the lyght of Chriſt, and day of the new Teſtament were come. As children are lead in the phantaſies of youth vntill the diſcretion of mans age be come vpon them. And all was done to keepe them from Idolatrie.

The tabernacle was ordeined to the entent they might haue a place appointed them, to do their ſacrifices openly in the ſight of the people, and namely the Prieſtes whiche wayted thereon: that it might bee ſene that they dyd all thynges accordyng to Gods worde, & not after the Idolatry of their owne imagination. And the coſtlineſſe of the The • ea • 〈◊〉 of the tabernacle was to keepe the Iewes frō harkenyng to the heathen. Tabernacle and the beauty alſo, pertayning therunto, that they ſhould ſee nothyng among the heathen, but that they ſhould ſee thinges more beautiful at home, becauſe they ſhoulde not bee moued to follow them.

And in lyke maner the diuers faſhions of ſacrifices and ceremonies, was to occupy their minds, that they ſhold haue no luſt to follow the Heathen: & the multitude of them was, that they ſhould haue ſo much to do in keepyng them, that they ſhould haue no leyſure to imagine other of their owne: yea, & that Gods worde might be there by in all that they did, that they might haue their fayth and truſt in God, which he cannot haue that followeth either hys own inuentions, or traditions of mēs makyng without Gods worde.

Finally, God hath two teſtaments, the olde and the new. The olde teſtament is thoſe tēporall promiſes which God made the children of Iſraell of a God had two Teſtaments, that is, the olde and the new. good lande, and that he would defend them, and of wealth and proſperitie, & of temporall bleſſinges, of which thou readeſt ouer all the law of Moſes, but namely, Leuiticus. 26. and Deut. 28. & the auoyding of all threatenynges and curſes of which thou readeſt likewyſe euery where, but ſpecially in the two bookes aboue rehearſed, and the auoiding of all puniſhment ordeyned for the tranſgreſſours of the law.

And the olde Teſtament was builte The old teſtament was built vpon the obſeruatiō of the law. altogether vpō the kepyng of the lawe and ceremonies, and was the rewarde of kepyng them in this lyfe onely, and reached no farther then this lyfe & this world. As thou readeſt Leuit. 18. A mā that doth them ſhall lyue therin, which text Paule reherſeth, Rom. 10. & Gal. 3. That is, he that keepeth them ſhall haue his lyfe glorious, according to all the promiſes and bleſſings of the law, and ſhal auoyde both all temporal puniſhments of the law, & all the threatnynges and curſinges alſo. For neyther the lawe of the tenne commaundementes, nor yet the ceremonies, iuſtified in the hart before God, or purified vnto the lyfe to come. In ſo much that Moſes at his death, euen fourtye yeares after the lawe, and ceremonies were geuen, complaineth ſaying, God hath not geuen, you an hart to vnderſtande, nor eyes to ſee, nor eares to heare vnto this day. As who ſhoulde The law could not geue lyfe. haue ſayd. God hath geuen you ceremonies, but ye knowe not the vſe of them, and hath geuen you a lawe, but god hath not writen it in your hartes.

Wherfore ſerueth the law then, if it geue vs no power to do the law? Paul anſwereth them, that it was geuen to vtter ſinne onely, and to make it appeare. As a coroſie is layd vnto an old The law is the vtterer of ſinne. ſore, not to heale it, but to ſtirre it vp, and make the diſeaſe alyue, that a man myght feele in what • eopardie he is, & how nye death and not aware, and to make a way vnto the healing playſter.

Euen ſo ſayth Paul Gal. 3. The law was geuen bycauſe of tranſgreſſion (that is to make the ſinne alyue, that it might be felt and ſene) vntill the ſeede came vnto whome it was promiſed, that is to ſaye, vntill the children of fayth came, or vntill Chriſt that ſede in whom God promiſed Abraham, that all natiōs of the world ſhould be bleſſed, came.

That is, the law was geuen to vtter ſinne, death, damnation, and curſſe, The law was geuen by God to ſhewe what ſinne was. and to driue vs vnto Chriſt, in whom forgeuenes, lyfe, iuſtifiyng, and bleſſynges were promiſed, that we might ſee ſo great loue of God to vs ward in Chriſt, that we hence forth ouercome with kindnes, might loue agayne, and of loue kepe the commaundementes.

Now he that goeth about to quiet his conſciēce, and to iuſtifie him ſelfe with the law: doth but heale hys woundes with freatyng coroſeis. And hee that goeth aboute to purchaſe grace with Ceremonies are not geuen to iuſtify the hart, but to ſignifie our iuſtificatiō by Chriſt. ceremonies: doth but ſucke the ale pole to quench his thyrſt, in as much as the ceremonies were not geuen to iuſtifie the hart, but to ſignifie the iuſtifiyng, and forgeueneſſe that is in Chriſtes bloud.

Of the ceremonies that they iuſtifie not thou readeſt. Hebr. x. It is impoſsible that ſinne ſhould be done away with the bloud of Oxen, and Goates. And of Ceremonies cannot iuſtify. the law thou readeſt. Galla. iij. If there had bene a lawe geuen that could haue quickened or geuen lyfe: then had righteouſnes, or iuſtifiyng come by the lawe in deede. Now the law not onely quickeneth not the hart, but alſo woundeth it with conſcience of ſinne, and miniſtreth death, and damnation vnto her. ij. Cor. iij. So that ſhe muſt nedes dye and be damned, except ſhe find other remedy. So farre it is of, that ſhe is iuſtified, or holpen by the law.

The new Teſtament is thoſe euerlaſtyng promiſes, whiche are made vs The new Teſtament are the euerlaſtyng promiſes made to vs in Chriſt. in Chriſt the Lorde throughout all the the Scriptures. And that Teſtament is built on fayth, and not in workes.

For it is not ſaid of that Teſtament. He that worketh ſhall lyue: but he that beleueth ſhall lyue. As thou readeſt. Iohn. iij. God ſo loued the world, that Faith only iuſtifieth. he gaue his onely begotten ſonne, that none that beleue in hym ſhould periſhe, but haue lyfe euerlaſtyng.

And when this Teſtament is preached and beleued, the ſpirit entreth the hart, and quickeneth it, & geueth it life, & iuſtifieth her. The ſpirite alſo maketh the law, a liuely thyng in the hart, ſo that a man bringeth foorth good workes of his owne accord, without compulſion of the lawe, without feare of threatenynges, Good workes ſpryng out of the loue we haue to God. or curſings: yea, and without all maner reſpect, or loue vnto any tē porall pleaſure, but of the very power of the ſpirite, receiued thorough fayth, as thou readeſt. Iohn. i. He gaue them power to be the ſonnes of God, in that they beleued on his name.

And of that power they worke, ſo that he which hath the ſpirit of Chriſt, is now no more a child: he neither learneth, nor worketh any lōger for payne of yt rod, or for feare of bugges or pleaſure of apples, but doth all thynges of his owne courage. As Chriſte ſayeth. Iohn. vij. He that beleueth on me, ſhall haue riuers of liuyng waters flowyng out of hys belly. That is all good workes, and all giftes of grace ſprynge out of Where true fayth is, there good workes do flow and abound. hym naturally, and by their owne accord. Thou nedeſt not to wreſt good woorkes out of hym, as a man would wryng veriuce out of crabbes. Nay they flowe naturally out of hym, as ſprynges out of rockes.

The new Teſtamēt was euer euen from the begynnyng of the world. For there were alwaies promiſes of Chriſt The new Teſtament was from the beginnyng. to come by fayth, in which promiſes, the elect were then iuſtified inwardly before God, as outwardly before the world, by kepyng of the law, and ceremonies.

And in concluſion, as thou ſeeſt bleſſynges, or curſynges folowe the breaking, or keping of the law of Moyſes: euen ſo naturally do the bleſſynges, or curſynges folowe the breakyng of keping of the law of nature, out of which Our temporall lawes ſpring out of the law of nature. ſpryng all our temporall lawes. So that when the people kepe the temporall lawes of their land, temporal proſperitie, and all maner of ſuch temporall bleſſynges (as thou readeſt of in Moyſes) do accompany them, and fall vpon them. And contrarywiſe, when they ſinne vnpuniſhed, and when the rulers haue no reſpect vnto equitie or honeſtie, then God ſendeth his curſſe among them, as hunger, dearth, morein, bannyng, peſtilence, warre, oppreſſion, with ſtraunge and wonderful diſeaſes, and new kyndes of miſfortune and euill lucke.

If any man aſke me, ſeing that faith iuſtifieth me, why I worke? I aunſwere. Loue cōpelleth me. For as lōg Loue counſelleth the faythfull to worke. as my ſoule feeleth what loue GOD hath ſhewed me in Chriſt: I can not but loue God agayne, and his wil and commaundements, and of loue worke them, hor can they ſeme hard vnto me. I thinke not my ſelfe, better for my woorkyng, nor ſeeke heauen nor an higher place in heauē bycauſe of it. For a Chriſtiā worketh to make his weake brother perfecter, and not to ſeeke an higher place in heauen. I compare not my ſelfe vnto hym, that woorketh not. No, hee that worketh not to day, ſhall haue grace to turne, and to woorke to morow, and in the meane tyme, I pitie We muſt nor preſume in our well doing, not cōdēne others that run aſtray: the laſt which turneth to god is as farre forward as the firſt. hym and pray for hym, If I had wrought the will of God thoſe thouſād yeares, and an other had wrought the will of the deuill as long, and this day turne, and bee as well willyng to ſuffer with Chriſt as I: hee hath this day ouer taken me, and is as far come as I, and ſhall haue as much reward as I, & I enuie hym not, but reioyce moſt of all, as of loſt treaſure found.

For if I be of GOD, I haue theſe thouſād yeares ſuffered to winne him, for to come & prayſe the name of God with me. Theſe thouſand yeares, I haue prayed, ſorowed, longed, ſighed, and ſought for that which I haue this day found, and therefore reioyce with all my might, and prayſe God for his grace and mercy.

A Table expounding certayne wordes of the ſecond booke of Geneſis.

ALbe, a long garment of white linnen.

Arke, a cofer or cheſt, as our ſhrines, ſaue it was flatte, and the ſample of ours was taken therof.

Booth, an houſe made of bowes.

Breſtlap, or breſtflappe is ſuch a flap, as thou ſeeſt in the breſt of a cope.

Conſecrate, to appoynte a thyng to holy vſes.

Dedicate, purifie or ſanctifie.

Ephod, is a garment ſomewhat lyke an amice, ſaue ye armes came thorow, and it was girded to.

Geeras, in weight as it were an Engliſh halfepeny, or ſomwhat more.

Heaue offringes, becauſe they were houen vp before the Lord.

Houſe, he made them houſes, that is, he made a kynrede, or a multitude of people to ſpring out of them, as we ſay the houſe of Dauid, for the kinred of Dauid.

Peace offering, offering of thankes geuing of deuotion, and not for conſcience of ſinne and treſpaſſe.

Pollute, defile.

Reconcile, to make at one, & to bring in grace or fauour.

Sanctifie, to cleanſe and purify, to appoynt a thing to holy vſes, and to ſeperate from vncleane & vnholy vſes.

Sanctuary, a place hallowed and dedicate vnto God.

Tabernacle, a houſe made tentwiſe, or as a pauilion.

Tunicle, much lyke the vppermoſte garment of the Deacon.

Waueoffring, becauſe they were wauen in the prieſtes handes to diuers quarters.

Worſhip, by worſhippyng, whether it was in the olde teſtament, or newe, vnderſtand the bowing of a mans ſelf vpon the ground: as we ofte tymes, as we kneele in our prayers how our ſelues, and lie on our armes, & hands with our face to the ground.

Of this word I will be, commeth the name of God Iehouah, which we interprete Lord, and is as much to ſaye, as I am that I am. 3. Chap.

That I here call a ſhepe in Hebrue is a worde indifferent to a ſhepe, and a goate both. 12. Chap.

The Lambe was called paſſeouer, that the very name it ſelfe, ſhould put them in remembraunce, what it ſignified, for the ſignes that God ordained, either ſignified the benefites done, or promſſes to come, and were not done, as the ſignes of our domme God the Pope.

Iehouah Niſſi, the Lord is he that exalteth me. chap. 17.

Ephod, is a garment lyke an amice. Chap. 25.

Shewbread, becauſe it was alway in the ſighte and preſence of the Lorde. Chap. 25.

A Prologue into the thirde booke of Moſes called Leuiticus.

THe ceremonies whiche are deſcribed in yt booke following, were chiefly ordeined of God, (as I ſayd in the ende of the Mās wiſedome is playn Idolatry, it ſcat tereth, diuideth, and maketh ſectes. prologue vpon Exod.) to occupye the myndes of that people the Iſraelites, and to kepe them from ſeruing of God, after the imagination of their blynde zeale, and good entent: that their conſciences might be ſtabliſhed, and they ſure that they pleaſed God therin, which were impoſſible, if a man did of his own head that which was not commaunded of god, nor depended of any appointment made betwene hym and God. Such ceremonies Ceremonies to the Iſraelites and • ewts were as good ſchole maſters are to young ſcholers. were vnto them as an A, B, C, to learne to ſpell and read, and as a nurſe to feede them with mylke and pappe, & to ſpeake vnto them after their own capacitie, and to liſpe the wordes vnto them accordyng as the babes and children of that age might ſound them agayne. For all that were before Chriſt, were in the infancy and childhoode of the world, and ſaw that ſonne whiche we ſee openly, but thorow a cloud, and had but feble, and weake imaginatiōs of Chriſt, as children haue of mennes deedes (a few prophets except) which All thyngs were firſt reueled in ceremonies and ſhadowes vntill it pleaſed almighty God, to reuele hys ſonne Ieſu Chriſt. yet deſcribed him vnto other in ſacrifices and ceremonies, likeneſſes, riddles prouerbes, and darke and ſtrange ſpeaking, vntil the full age were come, that god would ſhew him openly vnto the whole worlde, and deliuer them from their ſhadowes and cloudelight, & the hethen out of their dead ſlepe, of ſtarck blinde ignorancy. And as the ſhadowe vaniſheth away at the comming of the light, euē ſo do the ceremonies and ſacrifices at the comming of Chriſt, and are henceforth no more neceſſary, then a token left in remembraunce of a bargayn, is neceſſary whē the bargayne is fulfilled. And though they ſeme plaine childiſhe, yet they bee not altogether fruiteleſſe: as the puppets & xx. maner of trifles, which mothers permit vnto their yong children, be not all in vaine. For albeit that ſuche fantaſies be permitted Small and litle giftes geuē by the parentes to their children, cauſeth loue & obedience. to ſatiſfie the childerns luſtes, yet in that they are the mothers gift, & be done in place and tyme at her commaundement, they keepe the children in awe, and make them know the mother, and alſo make them more apte againſt a more ſtronger age to obey in thinges of greater earneſt.

And moreouer, though ſacrifices and Sacrifices and ceremonies ſerue for allegories to find out Chriſt. ceremonies can be no groūd, or foundation to build vpon: that is, thoughe we can proue nought with them: yet when we haue once found out Chriſte and his myſteries, thē we may borow Similitudes proue nothyng, but doe more playnly lead thee to vnderſtand the text. figures, that is to ſay allegories, ſimilitudes, or examples to opē Chriſt, and the ſecretes of God hid in Chriſt, euen vnto the quicke, and to declare them more liuely and ſēſibly with them, thē with all the wordes of the world. For ſimilitudes haue more vertue & power with them then bare wordes, and leade a mans wittes further into the pithe and marye, and ſpirituall vnderſtandyng of the thyng, thē all the wordes that can be imagined. And though alſo that al the ceremonies, & ſacrifices haue as it were a ſtarrelight of Chriſt, yet ſome there be that haue as it were the lyght of the broad day, a litle before the ſonne riſing, and expreſſe hym, and Some ceremonies cō teine whole ſome and profitable doctrine. the circumſtaunces and vertue of hys death ſo plainly, as if we ſhoulde play his paſſion on a ſcaffold; or in a ſtage play, openly before the eyes of the people. As the ſcape gote, the braſen Serpent, the Oxe burnt without the hoſte, the paſſeouer Lambe, &c. In ſo muche that I am fully perſuaded, and cannot Ceremonies ordeyned to confirme our fayth. but beleue that God had ſhewed Moſes the ſecretes of Chriſt, and the very maner of hys death before hande, and commaunded hym to ordaine them for the confirmation of our faythe, which are now in the cleare day light, and I beleue alſo that ye prophets, which folowed Moſes to confirme his propheſies, and to maintayn his doctrine vntil Chriſtes comming, were moued by ſuch thinges to ſearch further of Chriſtes ſecretes. And though God would Gods ſecrets were opened but to a fewe. not haue the ſecrets of Chriſt generally known, ſaue vnto a fewe familiare frendes, which in that infācy he made of mans wit to helpe the other babes: yet as they had a generall promiſe that one of the ſeede of Abraham ſhoulde come and bleſſe them, euen ſo they had a generall fayth, that God woulde by the ſame man ſaue them, thoughe they wiſt not by what meanes, as the very apoſtles when it was oft tolde them, yee they could neuer comprehende it, till it was fulfilled in dede.

And beyond all this, their ſacrifices, and ceremonies as far forth as the promiſes The ceremonies of themſelues ſaued not, but fayth in Gods promiſe. annexed vnto them extend, ſo far forth they ſaued thē, and iuſtified thē, and ſtoode them in the ſame ſteade as our Sacramentes doe vs: not by the power of the ſacrifice or deede it ſelfe, but by the vertue of the fayth in ye promiſe, which the ſacrifice or Ceremonye preached, and whereof it was a token or ſigne. For the ceremonies and ſacrifices were left with them, & commaū ded them to keepe the promiſe in remembraunce, and to wake vp theyr fayth. As it is not enough to ſend many on errandes, and to tell them what they ſhall do: but they muſt haue a remembraunce with them, and it be but a ringe of a ruſhe aboute one of their fingers. And as it is not inoughe to make a bargayne with wordes onely, but we muſt put therto an othe, & geue earneſt to confirme the fayth of ye perſon with whom it is made. And in like Our nature is ſo weake that we muſt be holpen by outwarde ſignes and tokens. manner if a man promiſe, whatſoeuer trifle it be, it is not beleued excepte he hold vp hys finger alſo, ſuche is the weakeneſſe of the world. And therfore Chriſte himſelfe vſed ofttymes diuers ceremonies in curyng ye ſicke to ſtirre vp their fayth with al. As for example: it was not ye bloud of ye Lambe that ſaued thē in Egipt, when ye angell ſmote the Egiptians: but the mercy of God and hys truth, wherof that bloud was a token and remembrance, to ſtirre vp their faythes withall. For though god No man is holpen by 〈◊〉 promiſes, but ſinners that feele their ſinne. make a promiſe, yet it ſaueth none finally but them, that long for it, & pray God with a ſtrong fayth to fulfil it, for hys mercy and truth only, and knowledge their vnworthineſſe. And euen ſo our ſacramentes (if they be truly miniſtred) preach Chriſt vnto vs, & lead Sacraments truly miniſtred are profitable. our faithe vnto Chriſte, by which faith our ſinnes are done away, and not by the deede or worke of the Sacrament. For as it was impoſſible that yt bloud of calues ſhould put away ſinne: euen ſo is it impoſſible that the water of the riuer ſhould waſh our hartes. Neuertheleſſe, Sacraments truly mini •• res preach vnto vs repē taunce of our ſinnes. the ſacramentes clenſe vs and abſolue vs of our ſinnes as the prieſts do, in preaching of repentance & fayth, for whiche cauſe either other of them were ordayned, but if they preach not, whether it be the prieſt, or the Sacrament, ſo profite they not.

And if a man alledge Chriſt, Iohn in the, iij. Chapter ſaying: Except a man be borne agayne of water, and the holy Ghoſt hee can not ſee the kyngdome of GOD, and will therfore that the holy ghoſt be preſent in the water, and therfore the very deede, or worke doth put No • naked or dome ceremonies, but the holy ghoſt throughe fayth waſheth away ſinnes. away ſinne: then I will ſend hym vnto Paul which aſketh his Galathiās, whether they receaued the holy ghoſt by the dede of the law, or by preachyng of fayth, and there concludeth that the holy ghoſt accōpanyeth the preachyng of faith, and with the word of faith, entreth the hart and purgeth it, whiche thou mayeſt alſo vnderſtand by Saint Pauls ſaying: Ye are borne a new out of the water through the worde. So now if Baptiſme preach me the waſhyng in Chriſtes bloud, ſo doth the holy ghoſt accompany it, and that deede of preachyng throughe fayth doth put away my ſinnes. For the holy Ghoſt is no dome God, nor no God that goeth a mummynge. If a man ſay of the Sacrament of Chriſtes body and bloud, that it is a ſacrifice as well for the dead as for the quicke, and therfore the very dede it ſelf iuſtifieth and putteth away ſinne: I aunſwere that a ſacrifice is the ſleyng of the body of a beaſt, or a The difference betwene a ſacrifice, and a Sacrament. man: wherefore if it be a ſacrifice, then is Chriſtes body there ſlayne and his bloud there ſhed: but that is not ſo. And therfore it is properly no ſacrifice but a Sacrament, and a memoriall of that euerlaſtyng ſacrifice once for all, which he offered vpon croſſe now vppon a xv. hundred yeares ago, & preacheth onely vnto them that are aly • e. And as for them that be dead, it is as profitable vnto them as is a cādle in a Lāterne without light vnto them that What ſlate we dye in the ſame wee ſhall riſe agayn, either of ſaluation or damnation. walke by the way in darke night, and as the Goſpell ſong in Latine is vnto them that vnderſtand none at all, and as a Sermon preached to him that is dead, and heareth it not. It preacheth vnto them that are a lyue onely, for they that bee dead, if they dyed in the fayth whiche that Sacrament preacheth, they bee ſafe, and are paſt all ieopardy. For when they were alyue their hartes loued the law of GOD, and therfore ſinned not, and were ſory that their members ſynned, and euer The Sacramentes are vnto ye dead, no Sacramentes at all. moued to ſinne, and therfore thorough fayth it was forgeuen them. And now their ſynnefull members be dead, ſo that they can now ſinne no more, wherfore it is vnto them that bee dead neither Sacrament nor ſacrifice: But vnder the pretence of their ſoule health it is a ſeruaūt vnto our ſpiritualties holy Sacramentes abuſed vp y• Clergy. coueteouſneſſe, and an extorcioner, and a builder of Abbayes, Colledges, Chauntryes and Cathedral Churches with falſe gotten good, a pickepurſe, a polar, and a bottomleſſe bagge. The Papiſtes haue had no ſmal frend and good helper of the maſſe

Some man would happely ſay, that the prayers of the Maſſe helpe much: not the liuing onely, but alſo the dead. Of the hoate fire of their feruent prayer whiche conſumeth faſter then all the world is able to bring ſacrifice, I haue Hipocrites prayers cā neither profite them ſelkes, nor any mā • ls ſayd ſufficiently in other places. How beit it is not poſſible to bryng me in belief, that the prayer whiche helpeth her own maſter vnto no vertue, ſhuld purchaſe me the forgeuenes of ſinnes. If I ſaw that their prayers had obtained them grace to lyue ſuche a lyfe, as Gods word dyd not rebuke, the could I ſoone be borne in hand that what ſo euer they aſked GOD, their prayers ſhuld not be in vayne. But now what good cā he wiſh me in his prayers that Thoſe that are enemies to the worde of God, loue neither god nor his people. enuieth Chriſte the fode, and the lyfe of my ſoule? What good can hee wiſhe me, whoſe hart cleaueth a ſonder for payne, when I am taught to repent of my euill?

Furthermore, becauſe that fewe know the vſe of the old Teſtamēt, and the moſt part thinke it nothyng neceſſarie but to make allegories, whiche they fayne euery man after hys owne brayne at all wyld aduenture without any certaine rule: therefore (though I haue ſpoken of them in an other place) yet leſt the boke come not to all mens handes that ſhall read this, I will ſpeake of them here alſo a woorde or twayne.

We had neede to take hede euery Allegories are to bee wel weyed and conſidered. where that wee bee not begyled with falſe allegories, whether they be drawē out of the new Teſtament, or the old, either out of any other ſtory, or of the creatures of the world, but namely in The greateſt cauſe of the decay of faith and blindnes that wee were in▪ was thorough Allegories. this booke. Here a man had neede to put on all his ſpectacles, and to arme him ſelfe agaynſt inuiſibles ſpirites.

Firſt allegories proue nothyng (and by allegories vnderſtand examples or ſimilitudes borowed of ſtraunge matters, and of an other thyng then that thou entreateſt of.) And though circū ſion be a figure of Baptiſme, yet thou canſt not proue Baptiſme by Circumciſion. For this argument were very How allegories are to bee vnderſtand. feble, the Iſraelites were Circumciſed therfore, we muſt be Baptiſed. And in like maner though ye offering of Iſaac were a figure or example of the reſurr • ction, yet is this argument nought, Abraham would haue offered Iſaac, but GOD deliuered him from death, therefore we ſhall riſe agayne, and ſo forth in all other.

But the very vſe of allegories is to declare and open a text that it may bee The ryght vſed of allegories. the better perceaued and vnderſtand. As when I haue a cleare text of Chriſt and of the Apoſtles, that I muſt be baptiſed, then I may borow an example of Circumciſiō, to expreſſe the nature, power, and frute or effect of baptiſme. For as Circumciſion was vnto them a common badge ſignifiyng that they were all ſouldiers of god, to warre his warre, and ſeparating them from al other nations, diſobedient vnto God: Baptiſme is ye commō badge of all true profeſſours of Chriſt. euen ſo baptiſme is our cōmon badge, and ſure earneſt and perpetual memoriall that we pertaine vnto Chriſt, and are ſeparated frome all that are not Chriſtes. And as Circumciſion was a token certifyeng them, that they were receaued vnto the fauour of God, and their ſinnes forgeuē them: euen ſo Baptiſme certifieth vs that we are waſhed in the bloud of Chriſt, and receaued to fauour for his ſake, and as Circumciſiō ſignified vnto them, the cuttyng awaye of their owne luſtes, and Baptiſme teacheth vs repentaunce of ſinne. ſleayng of their free will, (as they call it) to folow the will of GOD, euen ſo Baptiſme ſignifieth vnto vs repentaunce, and the mortifying of our vnruly members, and bodyes of ſinne, to walke in a new life, and ſo forth.

And likewiſe, thoughe that the ſauing of Noe, & of them that were with him in the ſhyp, thorough water, is a figure, that is to ſay an example and likeneſſe of Baptiſme, as Peter maketh it. 1. Peter. 3. yet I can not proue The bare waſhyng helpeth not but throrough the worde of fayth it purifieth vs. Baptiſme therewith, ſaue deſcribe it onely: for as the ſhyp ſaued them in the water thorough fayth, in that they beleued God, and as y• other that would not beleue Noe periſhed: euen ſo Baptiſme ſaueth vs through the worde of fayth whiche it preacheth, when all the world of the vnbeleuyng periſh. And Paule. 1. Corin. 10. maketh the ſea and the cloude a figure of Baptiſme, by which, and a thouſād mo I might declare, it but not proue it. Paule alſo in the ſayd place maketh the rock, out of which Moſes brought water vnto the children of Iſraell, a figure or example of Chriſt, not to proue Chriſte (for that were impoſſible) but to deſcribe Chriſt onely: euen as Chriſt him ſelfe Iohn. 3 boroweth a ſimilitude or figure of the braien ſerpēt to lead Nichodemus frō How chriſt boroweth figures of the old Teſtament, to make plain the textes of the new teſtament. his earthy imagination, into the ſpiritual vnderſtādyng of Chriſtes ſaying: As Moſes lifted vp a Serpent in the wilderneſſe, ſo muſt the ſonne of man be lifted vp, that none that beleue in hym periſh, but haue euerlaſting lyfe. By which ſimilitude the vertue of Chriſtes death is better deſcribed then thou couldeſt declare it with a thouſād wordes. For as thoſe murmurers agaynſt God, as ſoone as they repented were healed of their deadly woundes, thorough lookynge on the braſen Serpent onely, without medicine or any other helpe, yea and without any other reaſon, but that God hath ſayd it ſhould be ſo, and not to murmure agayne, but to leaue their murmuryng: euen ſo all that repent and beleue in Chriſt, are ſaued frō euerlaſtyng death, of pure grace without, and before their good works, and not to ſynne agayne, but to fight agaynſt ſinne, and henceforth to ſynne no more.

Euen ſo with the ceremonies of this booke thou canſt proue nothyng, ſaue deſcribe, and declare onelye the putting away of oure ſinnes thorowe the deathe of Chriſte. For Chriſte is Aaron, and Aarons ſonnes, and all that offer the ſacrifice to purge ſinne. And Chriſt is all maner offering that is offered: he is the oxe, the ſhepe, the gote, the kyd and lambe: he is the oxe that is burnt without the hoſt, and yt ſcapegote that caried all the ſinne of the people away into the wilderneſſe: for as they purged the people from their worldly vncleaneſſes thorow bloud of ye ſacrifices, euen ſo doth Chriſt purge vs frō the vncleanneſſes of euerlaſting death with hys owne bloude, and as their worldly ſinnes coulde no otherwiſe be purged, then by bloud of ſacrifice: euen ſo can our ſinnes bee no otherwiſe Our duety is to do good dedes but ſaluation we cannot chalēge therby. forgeuen, then thorowe the bloud of Chriſt. All the deedes in the worlde, ſaue the bloude of Chriſt, can purchaſe no forgeueneſſe of ſinnes: for our dedes do but help our neighbour, and mortify the fleſh, and help that we ſinne no more, but and if we haue ſinned, it muſt be freely forgeuen thorow the bloud of Chriſt, or remayne euer.

And in lyke manner of the Leapers A good example taken of the Lepers. thou canſt proue nothing: thou canſt neuer coniure out confeſſion thence, howbeit thou haſt an handſome example there, to open the binding & loſyng of our prieſts, with the key of Gods worde, for as they made no man a Leper, euen ſo oures haue no power to commaund any man to be in ſinne, or to go to purgatory or hell. And therefore (in as much as binding and looſing is one power) as thoſe Prieſtes healed no man, euen ſo oures can not of their inniſible, and domme power, driue any mans ſinnes away, or deliuer The true preachyng of Gods word, doth bynde and loſe conſciences. hym from hel, or fayned purgatory, how be it, if they preached Gods worde purely, which is the authoritie that Chriſt gaue them, then they ſhold binde and loſe, kill and make alyue agayne, make vncleane and cleane agayne, and ſend to hel and fetch thence agayne, ſo mighty is gods worde. For if they preached the lawe of God, they ſhold bynd the conſciences of ſinners, with the bondes of the paynes of hell, and bring them vnto repentance. And then if they preached vnto thē ye mercy that is in Chriſt, they ſhold looſe them and quiete their ragyng conſciences, & certifie them of the fauour of God, and In allegories is both hony & gall, that is to ſay, both good & euil that their ſinnes be forgeuen.

Finally, beware of allegories, for there is not a more handſome or apte thyng to beguile withall, then an allegory, nor a more ſubtle and peſtilente thyng in the world to perſwade a falſe matter then an allegory. And contrariwiſe, there is not a better, vehementer or mightier thyng to make a man vnderſtand with all, thē an allegory. For allegories make a man quicke witted, and printe wiſdome in hym, and maketh it to abide, where bare wordes go but in at the one eare, and out at the other. As this with ſuch lyke ſayings: put ſalt to all your ſacrifices, in ſteade of this ſentēce, do all your dedes wyth diſcretion, greeteth and biteth (if it bee vnderſtand) more then plain wordes. And when I ſay in ſtede of theſe wordes, boaſt not your ſelfe of your good dedes, eate not the bloud, nor the fat of your ſacrifice, there is as greate difference betwene them, as there is diſtance betwene heauen and earth. For All good dedes are gods work manſhip, & wee hys inſtrumēts wherby he doth them. the lyfe and beauty of all good dedes is of God, and we are but the caren lean, we are onely the inſtrument whereby God worketh onely, but the power is his. As God created Paul a new, poured hys wiſdome into hym, gaue hym might, & promiſed hym that his grace ſhould neuer fayle him, &c. and al with out deſeruinges, except that nurtering the ſayntes, and making them curſe & rayle on Chriſt bee meritorious. Now as it is death to eate the bloud or fatte of any ſacrifice, is it not (thinke ye) dā nable to robbe God of hys honour, & to glorify my ſelfe with hys honour?

An expoſition of certayne wordes of the fourth booke of Moſes, called Numeri.

AVims, a kynde of Giauntes, and the worde ſignifieth crooked, vnright, or weaked.

Beliall, weaked, or weakeueſſe, hee that hath caſt the yoke of God of his necke, and will not obey God.

Bruterer, propheſies or ſouthſayers.

Emims, a kynde of gyantes ſo called, becauſe they were terrible and cruell, for Emim ſignifieth terriblenes.

Enacke, a kinde of Giauntes ſo called happly, becauſe they ware chaynes about their neckes.

Horims, a kynde of Giauntes, and ſignifieth noble, becauſe that of pride they called themſelues nobles, or gentles.

Rocke, God is called a rocke, becauſe both he and hys word laſteth for euer.

Whet them on thy children, that is, exerciſe thy children in them, and put them in vre.

Zamzumims, a kynde of Gyauntes, and ſignifieth miſcheuous, or that be alway imagining.

The Prologue into the fourth boke of Moſes called Numeri.

IN the ſecond and thirde booke they receaued the law. And in this fourth, they beginne to worke, & to practiſe. Of whiche practiſing ye ſee manye good examples of vnbeliefe, and what Freewill and vnbeliefe were the ouerthrow of ou • for e • athers. freewill doth, when ſhe taketh in hand to kepe yt law of her own power, with out helpe of faith in yt promiſes of god: how ſhe leaueth her maiſters carkaſſes by the way in the wilderneſſe, and bringeth them not into the lande of reſt. Why could they not enter in? Becauſe of their vnbeliefe, Hebrue. 3. For had they beleued, ſo had they bene vnder grace, and their old ſinnes had ben forgeuē them, and power ſhould haue bene geuen them to haue fulfilled the law thenceforth, and they ſhould haue bene kepte from all temptations that had bene to ſtrong for them. For it is writen, Iohn. 1. He gaue them power to be the ſonnes of God, thorow beleuyng Then cannot they be the childrē of God, which put more truſt in their owne workes, then in ye bloud of Ieſus Chriſt. in hys name. Now to be yt ſonne of God, is to loue God and hys commaundementes, and to walke in hys way after the enſample of hys ſonne Chriſt. But theſe people tooke vppon them to worke without fayth, as thou ſeeſt in the 14. of this boke, where they would fight and alſo did, without the woorde of promiſe: euen when they were warned that they ſhoulde not. And in the 16. agayne, they woulde pleaſe God with their holye faythleſſe workes (for where Gods woorde is not, there can be no fayth) but the fire of God conſumed their holy workes, as it did Nadab and Abihu Leuit. 10. And from theſe vnbeleuers turn thine eyes vnto the Phariſes whiche before the commyng of Chriſt in hys fleſhe, had layde the foundation of freewyll, after the ſame enſample. Wheron they built holy workes after their owne imagination without fayth of yt word, Faithleſſe workes. ſo feruently, that for the great zeale of them, they ſlewe the king of all holye workes, and the lord of freewil, which onely thorowe hys grace maketh the will free, and looſeth her from bōdage of ſinne, and geueth her loue, and luſte vnto the lawes of God, and power to fulfill them. And ſo through their holy workes done by the power of freewil, they excluded themſelues out of the holy The Phariſes by their freewill excluded them ſelues from the ſaluatiō reſt of forgeuenes of ſinnes by fayth in the bloud of Chriſt.

And then looke on our hipocrites, which in lyke manner followyng the doctrine of Ariſtotle, and other hethen Paganes, haue agaynſt all the Scripture ſet vp freewill again, vnto whoſe power they aſcribe the kepyng of the commaundementes of God. For they haue ſet vp wilfull pouerty of another maner then any is cōmaunded of god. And yt chaſtitie of matrimony vtterly defied, they haue ſet vp another wilful chaſtitie not required of God, whiche they ſwere, vowe and profeſſe to geue God, whether he wyll geue it them or no, and compel all their diſciples thervnto, ſaying that it is in the power of euery mans freewill to obſerue it, contrary 〈◊〉 Chriſt. Blaſphemy to chriſtes death. to Chriſt and his apoſtle Paul.

And the obedience of God and man excluded, they haue vowed an other wilfull obedience condemned of all the ſcripture, which they wil yet geue god whether he wyll or will not.

And what is become of their wilfull O ſubtle Foxes thorow pouertie made themſelues Lordes of all. pouerty? hath it not robbed the whole worlde, and brought and vnder them? Can there be either kyng or emperor, or of whatſoeuer degree it be, except he will hold of them, and be ſworne vnto them to be their ſeruaunte, to goe and come at their luſt, and to defende▪ their quarels bee they falſe or true? Their wilful pouertie hath alredy eaten vp y• whole world, & is yet ſtil gredier then euer it was, in ſo muche that teune worldes mo were not inough to ſatiſfie the honger thereof.

Moreouer beſides daily corruptyng of other mens wiues, and open whore dome, vnto what abhominacions (to filthy to be ſpoken of) hath their volū tary chaſtitie brought them? Wilfull chaſtitie is wilful wikednes.

And as for their wilfull obedience, what is it but the diſobedience and the diffiaunce both of al the lawes of God and man? in ſo much that if any Prince begyn to execute any law of man vpon them, they curſe him vnto the bottome of h • l, & proclayme him no right kyng, and that hys Lordes ought no longer The Papiſt •… wilful obedience, is cō mon diſobedience to all princes. to obey hym, and interdite his commō people as they were heathen Turkes or Saracenes. And if any man preach them gods law, him they make an hereticke and burne him to aſhes. And in ſieade of Gods lawe and mans, they haue ſet vp one of their owne imagination, whiche they obſerue with diſpenſations.

And yet in theſe workes they haue ſo great confidence that they not onely Our 〈…〉 commeth not by our merites, but thorow ſayth, by the bloud of ou • ſauiour Ieſus Chriſt. truſt to be ſaued therby, and to be hyer in heauen then they yt be ſaued through Chriſt: but alſo promiſe to all other for geuen • u • of their ſinnes, thorough the merites of the ſame. Wherin they reſt, and teach other to reſt alſo, excludyng the whole world from the reſt of forgeueneſſe of ſynnes through fayth in Chriſtes bloud.

And now ſeing that fayth onely letteth Fayth only bringeth vs to chriſt and vnbe •… driueth do from Chriſt. a man in vnto reſt, and vnbelief excludeth him, what is the cauſe of this vnbeliefe? verely no ſinne yt the world ſeeth, but a Pope holineſſe, and a righteouſnes of their own imagination as Paule ſayth. Roma. x. They bee ignoraunt of the righteouſnes wherewith God iuſtifieth, and haue ſet vp a righteouſnes, of their owne makyng thorough which they be diſobedient vnto the righteouſnes of God. And Chriſt rebuketh not the Phariſeys for groſſe ſinnes whiche the world ſawe, but for Chriſt rebu •… the Phariſes for their holy and 〈…〉 . thoſe holy deedes whiche ſo blered the eies of the world, that they were taken as Gods: euen for long prayers, for faſtyng, for tythyng ſo diligently that they lefte not ſo much as their herbes vntithed, for their clenneſſe in waſhyng before meate, and for waſhyng of cups, diſhes, and all maner veſſels, for buildyng ye Prophetes ſepulchers, and for kepyng the holy day, and for turnyng yt heathē vnto the fayth, & for geuyng of almes. For vnto ſuch holy dedes they aſcribed righteouſnes, and The phariſes aſcribe righteouſn •… workes, & therfore were condemned of Chriſt. therefore when the righteouſneſſe of GOD was preached vnto them they could not but perſecute it, the deuill was ſo ſtrong in them. Whiche thyng Chriſt well deſcribeth. Luke. xj. ſaying, That after the deuill is caſt out, he commeth agayne, and findeth hys houſe ſwept, and made gay, and then taketh ſeuen woorſe then hym ſelfe and dwelleth therein, and ſo is the ende of that man worſe then the beginnyng. That is, whē they be a litle clēſed from groſſe ſinnes which the world ſeyth, and then made gaye in their own ſight, with the righteouſnes of traditions, then commeth The iuſtifiyng o • our ſelues, maketh the diu •… more bu •… then he wold be. ſeuen, that is to ſay the whole power of the deuill: for vij. with the Hebrues ſignifieth a multitude without number, and the extremitie of a thyng, and is a ſpeach borowed (I ſuppoſe) out of Leuiticus, where is ſo ofte mention made of ſeuen. Where I would ſay: I wil puniſh thee, that all the world ſhal take an example of thee, there the Iew would ſaye, I will Circumciſe thee or What to meant in the ſcrip •… by this 〈◊〉 v •… . tyme • . Baptiſe thee ſeuen tymes. And ſo here by ſeuen is ment all the deuils of hel, and all the might and power of the deuill. For vnto what further blindneſſe could all the deuils in hell bring them, then to make thē beleue that they were iuſtified thoroughe their owne good workes? For when they once beleued that they were purged frō their ſinnes, and made righteous thoroughe theyr owne holy workes, what rowme was there left for the righteouſnes that is Merit •… ger • ye more their blindnes is rebuked, the more they rebell againſt Chriſt and his goly •… . in Chriſtes bloudſhedyng? And therfore whē they be fallen into this blindneſſe, they can not but hate and perſecute the light. And the more cleare and euidently their deedes be rebuked, the furiouſſer and maliciouſſer blinde are they, vntill they breake out into open blaſphemy, and ſynnyng agaynſte the holy ghoſt, which is the malicious perſecutyng of the cleare trouth ſo manifeſtly proued, that they can not once hiſh agaynſt it: as the Phariſeis perſecuted Chriſt, becauſe hee rebuked their holy dedes. And when he proued hys doctrine with the Scripture and miracles, yet thoughe they could not The doctrine of the phariſes, and the doctrine of our papiſts do well agree. improue hym, nor reaſon agaynſt him, they taught y• the ſcripture muſt haue ſome other meanyng, becauſe his inter pretation vndermined their foundatiō and plucked vp by the rootes the ſects which they had plāted, and they aſcribed alſo his miracles to the deuill. And in lyke maner thoughe our hypocrites can not deny but this is the ſcripture, yet becauſe there can be no other ſenſe gathered therof, but that ouerthoweth their buildynges, therefore they euer thinke that it hath ſome other meanyng then as the wordes ſounde, and that no man vnderſtandeth it, or vnderſtode it ſince the tyme of the Apoſtles. Or if they thinke that ſome that wrote vpon it ſince the Apoſtles vnderſtode it: they yet thinke that w •… like maner as we vnderſtand not the text it ſelfe, ſo we vnderſtand not the meanyng of the wordes of that Doctour. For when thou layeſt the iuſtifying of holy workes and denieſt the iuſtifying of fayth, how canſt thou vnderſtand S. Paule, Peter, Iohn and The Papiſtes cannot away with iuſtification by fayth. the Actes of ye Apoſtles or any Scripture at all, ſeyng the iuſtifying of fayth is almoſt all that they entēde to proue?

Finally, concernyng vowes wherof thou readeſt in the xxx. Chapter, there may be many queſtions, whereunto Of vowes I aūſwere ſhortly, that we ought to put ſalt to all our offerynges: that is, we ought to miniſter knowledge in all our workes, and to doe nothyng whereof we could not geue a reaſon out of Gods wordes. We be now in the day light, and all the ſecretes of God, and all hys counſell and wil, is opened vnto vs, and he that was promiſed ſhould come and bleſſe vs, is come alredy, and hath ſhed hys bloud for vs and hath bleſſed vs with al maner bleſſinges, and hathe obtayned all grace for vs, and in hym we haue all. Wherfore God henceforth wil receiue God accepteth for vs none other ſacrifice, but onely Ieſu chriſt his ſonne. no more ſacrifices of beaſtes of vs as thou readeſt. Hebr. 10. If thou burne vnto god the bloud or fatte of beaſtes, to obtaine forgeueneſſe of ſinnes therby, or that God ſhould the better heare thy requeſt, then thou doeſt wrong vnto the bloud of Chriſt, and Chriſt vnto thee is dead in vayne. For in him God hath promiſed not forgeueneſſe of ſins onely, but alſo what ſoeuer we aſke to keepe vs from ſinne and temptation with all. And what if thou burne frankencens vnto him, what if thou burne 〈◊〉 holines in our own imaginatiō is a robbing of chriſtes honor. a candle, what if thou burne thy chaſtitie, or virginitie vnto him for the ſame purpoſe, doeſt thou not lyke rebuke vnto Chriſts bloud? Moreouer, if thou offer gold, ſiluer, or any other good for the ſame entēt, is there any difference? And euen ſo if thou go in pilgrimage, or faſteſt, or goeſt wolward, or ſpryneleſt thy ſelfe with holy water, or elles what ſoeuer dede it is, or obſerueſt what ſoeuer ceremonie it be, for lyke meanyng, then it is lyke abhominatiō. We muſt therfore bryng the ſalt of the knowledge of Gods word, with al our ſacrifices, or elles we ſhall make no ſwete ſauour vnto God therof. Thou wilt aſke me, ſhall I vow nothyng at all? yes, Gods commaundemēt, which thou haſt vowed in thy Baptiſme. For what entent? verelye for the loue of Chriſte, which hath bought thee with his bloud, and made the ſonne & heyre of God with him, that thou ſhouldeſt wayte on hys will and commaundementes, and purifie thy members accordyng to the ſame doctrine that hath purified thyne harte, for if the knowledge of Gods word hath not purified thine hart, ſo yt thou conſenteſt vnto the law of god yt it is righteous and good, & ſoroweſt, yt thy members moue thee vnto the contrary, ſo haſt thou no part with Chriſt. For if thou repent not of thy ſinne, ſo it is impoſſible that thou Faith foloweth repentaunce of ſinne. ſhouldeſt beleue that Chriſte had deliuered thee from the daunger therof. If thou beleue not that Chriſt hath deliuered thee, ſo is it impoſſible that thou ſhouldeſt loue Gods commaundementes. If thou loue not the commaundementes, ſo is Chriſtes ſpirite not in thee, which is the earneſt of forgeueneſſe of ſinne, and of ſaluation.

For Scripture teacheth, firſt repentaunce, Repentāce goeth before fayth, and prepareth the way vnto Chriſt. then fayth in Chriſt, that for his ſake ſinne is forgeuen to them that repent: then good workes, whiche are nothyng ſaue the comaundement of God onely. And the commaūdements are nothyng elles, ſaue the helpyng of our neighbours at their nede, and the tamyng of our members, that they might be pure alſo, as the hart is pure thorough hate of vice and loue of vertue, as Gods word teacheth vs, which workes muſt procede out of the fayth: that is, I muſt doe them for the loue How our workes are good in the ſight of God. which I haue God, for that great mercy which he hath ſhewed me in Chriſt, or elles I do them not in the ſight of God. And that I fainte not in yt payne of the ſlaying of the ſinne that is in my fleſh, myne helpe is the promiſe of the aſſiſtance of the power of God, and the comforte of the reward to come, which reward I aſcribe vnto the goodneſſe, mercy, and truth, of the promiſer, that hath choſē me, called me, taught me, & The work ſaueth not, but the word, that it is to ſay, the promiſe geuen me the erneſt therof, & not vnto the merites of my doynges, or ſufferynges. For all that I do and ſuffer, is but the way to the reward, and not the deſeruyng thereof. As if the kynges grace ſhoulde promiſe to defende mee at home in myne owne realme, yet the way thether is thoroughe the Sea wherin I might happely ſuffer no litle trouble. And yet for all that, if I might lyue in reſt when I come thether, I would thinke, and ſo would other ſay, that my paynes were well rewarded: which reward & benefit, I would not proudly aſcribe vnto the merites of An apt ſimilitude for reward of good workes. my paynes takyng by the waye: but vnto the goodneſſe, mercyfulneſſe and conſtant truth of the kynges grace whoſe gifte it is, and to whō the prayſe and thanke thereof belongeth of duety and right. So now a reward is a gift geuen freely of the goodneſſe of the geuer, and not of the deſeruynges of the receauer. Thus it appeareth, that if I vowe what ſoeuer it be, for any other All vowes muſt be made for y• mortifying or tamyng▪ of our members or the edifying of our neighbours, or els they are wicked. purpoſe thē to tame my members, and to be an enſample of vertue and edifying vnto my neighbour, my ſacrifice is vnſauery, and cleane without ſalt & my lampe without oyle, and I one of the fooliſhe virgines, and ſhalbe ſhut from yt feaſt of the bridegrome whē I thinke my ſelfe moſt ſure to enter in.

If I vow voluntary pouertie, this muſt be my purpoſe, that I will be cō tent with a competent liuyng, whiche commeth vnto me either by ſucceſſion How we ought to vowe wilfull pouertie. of myne elders, or whiche I get truly with my labour in miniſtryng, & doyng ſeruice vnto the common wealth, in one office or in an other, or in one occupatiō or other, becauſe that riches and honor ſhall not corrupt my mind, and draw myne hart from God, and to geue an example of vertue and edifying vnto other, and that my neighbour may haue a liuyng by me as wel as I, if I make a cloke of diſſimulation of my vow, laying a net of fayned beggery to catch ſuperfluous aboundaunce Whether fiſhed the Popes prelates with t •… n • t or no? of riches, and hye degree and authoritie, and thorough the eſtimatiō of falſe holyneſſe, to feede & maintaine my ſlouthful idlenes with the ſweate, labour, landes, and rentes of other mē (after the example of our ſpiritualtie) robbyng them of their faythes, & God of his honour turnyng vnto myne hypocriſie that confidence, which ſhould be geuen vnto the promiſes of GOD onely, am I not a wily foxe, and a rauenyng wolfe in a lambes ſkinne, and a paynted ſepulchre fayre without and filthy with in? In like maner thoughe I ſeeke no worldly promotion thereby, yet if I doe it to be iuſtified therewith, and to get an hyer place in heauen, thinkyng that I doe it of myne owne naturall ſtrength, and of the naturall power of my freewill, and that euery man hath might euen ſo to do, & that they doe it not is their faulte, and negligence, & ſo with the proude Phariſie in compariſon of my ſelfe deſpiſe the ſinnefull Publicanes: what other thyng do I then eate the bloud and fat of my ſacrifice, deuouring that my ſelf, which ſhould be offered vnto God alone, and his Chriſt. And ſhortly what ſoeuer a man doth of his naturall giftes, of his naturall witte, wiſedom, vnderſtandyng, reaſon, will, and good Our workes do not ſtand in the wiſedome of mā but in the power of God. entēt before he be otherwiſe and cleane contrary taught of Gods ſpirite, and haue receaued other witte, vnderſtandyng, reaſon and will, is fleſhe, worldly and wrought in abhominable blindneſſe, with whiche a man can but ſeeke him ſelfe, his owne profite, glory and honour, euen in very ſpirituall matters. As if I were alone in a wilderneſſe, where no man were to ſeke profite or prayſe of, yet if I would ſeeke heauen of God there, I could of myne owne naturall giftes ſeke it no other wayes then for the merites and deſeruyngs of my good workes, and to enter therin by an other way then by the dore Chriſte, whiche were very theft, for Chriſte is Lord ouer all, and what ſoeuer any man will haue of God, he muſte haue it geuen hym freely for Chriſtes ſake. Now to haue heauē for myne owne deſeruyng, is myne owne praiſe and not Chriſtes. For I can not haue it by fauour, and grace in Chriſte and by myne owne merites alſo: For Deſert, and free gift are contraries. free geuing, & deſeruyng can not ſtand together.

If thou wilt vow of thy goods vnto God, thou muſt put ſalt vnto thys ſacrifice: that is, thou muſte miniſter knowledge in this dede as Peter teacheth. 2. Pet. 1. Thou muſt put oyle of Gods worde in thy Lampe, and do it accordyng to knowledge, if thou wait for the comming of the bridegrome to enter in with hym into his reſt. But thou peraduenture wilt hang it about the image to moue men to deuotion. Deuotion is a feruent loue vnto gods commaundementes, and a deſire to be with God, and with hys euerlaſtyng promiſes. Now ſhall the ſight of ſuch riches as are ſhewed at S. Thomas ſhryne, or at Walſingham, moue a mā The ſight of riches, is rather a cauſe of coueteouſnes then a meane to honor God to loue the commaundements of god better, and to deſire to bee looſed from his fleſh, and to be with God, or ſhall it not rather make his poore hart ſigh, becauſe he hath no ſuch at home, and to wiſhe part of it in another place? The prieſt ſhall haue it in Gods ſtead. Shall the prieſt haue it? If the Prieſt be bought with Chriſtes bloude, then he is Chriſtes ſeruaūt & not his owne, and ought therefore to feede Chriſtes flocke with Chriſtes doctrine, and to miniſter Chriſtes Sacramentes vnto them purely for very loue, and not for filthy lucres ſake, or to be Lorde ouer them as Peter teatheth. 1. Pet. v. and Paul, Acts. xx. Beſide this, Chriſt is oures, and is a gift geuen vs, and we be heyres of Chriſt, and of all that, is Chriſtes. Wherefore the Prieſtes doctrine is oures, and we heyres of it, it is the foode of our ſoules. Therfore if Whether dyd the papiſt ſo or no he miniſter it not truly, and freely vnto vs wythout ſellyng, he is a theef, & a ſoule murtherer: and euen ſo is he if he take vpon hym to feede vs, & haue not wherwith. And for a like concluſion, becauſe we alſo with all that we haue, be Chriſtes, therfore is the prieſt heyre with vs alſo of all that we haue receiued of God, wherfore in as much as yt prieſt wayteth on yt word of God, and is our ſeruaunt therin, therfore of right we are his detters, and owe him a ſufficient liuyng of our goodes, and euen thereto a wyfe of our daughters owe we vnto hym, if hee require her. And nowe when we haue appoynted Yet y• ſpiritualities pillage was more then theyr ſtanding ſtipēd. him a ſufficiente liuyng, whether in tythes, rentes, or in yearely wages, he ought to be content and to require no more, nor yet to receaue any more, but to be an enſample of ſoberneſſe and of deſpiſing worldly things vnto the enſample of hys pariſhioners.

Wilte thou vowe to offer vnto the poore people? that is pleaſaunt in the A good vowe is to kepe Gods commaundementes. ſight of God, for they be left here to do our almes vpon in Chriſtes ſtead, and they be the right heyres of all our aboundaunce and ouerplus. Moreouer we muſt haue a ſchole to teache Gods worde in (though it needed not to bee ſo coſtly) and therfore it is lawfull to vow vnto the building or maintenāce therof, & vnto the helping of all good workes. And we ought to vow to pay cuſtome, tolle, rent, and all maner duties, and whatſoeuer we owe: for that is Gods commaundement. Howe thou mayſt lawfully goe on pilgrimage

If thou wilt vowe pilgrimage, thou muſt put ſalt therto, in like manner, if it ſhall be accepted, if thou vowe to go and viſite the poore, or to heare gods word, or whatſoeuer edifieth thy ſoule vnto loue & good worke after knowledge, or whatſoeuer God commaundeth, it is wel done, and a ſacrifice that ſauoureth well, ye wil happly ſay, that ye will go to this or that place, becauſe God hath choſen one place more then another, and wyll heare your petition more in one place then another? As for your prayer it muſt be according to to gods worde. Ye may not deſire god to take vengeaunce on hym, whome Gods worde teacheth you to pity and to pray for. And as for the other gloſe, that God will here you more in one God heareth al that call vppon him in all tymes and at al places alyke. place then in another, I ſuppoſe it ſal infatuatum, ſalt vnſauery, for if it were wiſdome, how could we excuſe yt deth of Steuen Acts 7. which died for that article that God dwelleth not in temples made with handes, we yt beleue in God, are the temple of God (ſayeth Paul.) If a man loue God, and keepe hys worde, he is the temple of God, & hath God preſently dwellyng in him, as witneſſeth Chriſt, Iohn. 14. ſaying: If a man loue me, he wyll keepe my worde, and then my father wyll loue hym, and we wyll come vnto hym and dwel with hym. And in the 15. he ſaith: if ye abyde in me, and my wordes alſo abyde in you, then aſke what ye wyll God regardeth the hart, and not y• place where wee pray. and ye ſhall haue it. If thou beleue in Chriſte and haſt the promiſes whiche God hath made thee in thine hart, then go on pilgrimage vnto thyne owne hart and there pray and God wil heare thee, for hys mercy and truthes ſake and for his ſonnes Chriſtes ſake, and not for a few ſtones ſakes. What careth GOD for the temple? The very beaſtes in that they haue life in them, be much better then an heape of ſtones couched together.

To ſpeake of chaſtity, it is a gift not Wilfull chaſtitie is not mete for all perſons to vow. geuen vnto all perſones, as teſtifieth both Chriſt and alſo his Apoſtle Paul, wherfore all perſons may not vow it. Moreouer there bee cauſes wherefore many perſons may better lyue chaſt at one tyme then at an other. Many may lyue chaſt at twenty and thirtie for certayne cold diſeaſes folowyng them, which at xl. when their health is come can not do ſo. Many be occupyed with wilde phantaſies in their youth that they care not for mariage, which ſome when they be waxen ſad ſhalbe greatly deſirous, it is a daungerous thyng to make ſinne where none is, and to forſweare the benefite of God & to bynde thy ſelf vnder payne of dānation of thy ſoule, that yu wouldeſt not vſe remedy that god hath created, if nede required.

An other thyng is this, beware that thou get thee not a falſe fayned chaſtitie Falſe fayned chaſtitie. made with the vngodly perſuaſiōs of S. Hierome, of Ouide in his filthy booke of the remedy agaynſt loue, l • ſt when throughe ſuch imaginatiōs thou haſt vtterly deſpiſed, defied and abhorred all womankynde, thou come into ſuch caſe thoroughe the fierce wrath of God, that thou canſt neither lyue chaſt nor finde in thy hart to mary and ſo be compelled to fall into the abhomination of the Pope againſt nature and kynde.

Moreouer, god is a wiſe father and, The Pope reſtrayned that which God permitted and ſetteth at liberty that which God forbiddeth. knoweth all the infirmities of his children, and alſo mercyfull, and therefore hath created a remedy without ſinne, and geuen therto his fauour and bleſſyng. Let vs not be wyſer then GOD with our imaginatiōs, nor tempt him, for as godly chaſtitie is not euery mās gift: euen ſo he that hath it to day hath not power to continue it, at his owne pleaſure, neither hath God promiſed to geue it him ſtil, and to cure his infirmities without hys naturall remedy, no more then he hath promiſed to ſlake hys hunger without meate or thyrſt without drinke. Wherfore either let all A good adminition to ſuch as wil make vowes. thynges byde free as God hath created them, and neither vowe that which God permitteth thee with his fauour and bleſſing alſo: or els if thou wilte nedes vowe, then vow godly and vnder a condition, that thou wilt continue chaſt, ſo long as God geueth thee that gift, and as long as neither thyne own neceſſitie, neither charitie toward thy neighbour, nor the authoritie of thē vnder whoſe power thou art, driue thee vnto the contrary.

The purpoſe of thy vowe muſt bee ſalted alſo with the wiſedome of God. Thou mayeſt not vowe to be iuſtified Wherunto and howe we ſhould apply our vowes. thereby, or to make ſatiſfaction for thy ſinnes, or to wynne heauē, nor an hyer place: for then diddeſt thou wrong vnto the bloud of Chriſt, and thy vowe were playne Idolatry and abhominable in the ſight of GOD. Thy vow How a vow is to be made. muſt be onely vnto the furtheraunce of the commaundementes of GOD, which are (as I haue ſaid) nothing but the tamyng of thy members, and the ſeruice of thy neighbour: that is if thou thincke thy backe to weake for the burthen of wedlocke, and that thou canſt not rule thy wife, children, ſeruauntes and make prouiſion for them godly, & without ouermuch buſying and vnquietyng thy ſelfe, and drownyng thy ſelfe in worldly buſyneſſe vnchriſtenly, or that thou canſt ſerue thy neighbour in ſome office better beyng chaſt then maryed. And then thy vowe is He that faſteth to any other ende thē to tame his body, that it may waite vpon God, deceiueth hym ſelfe. good and lawfull. And euen ſo muſt thou vowe abſtinence of meates, and drinkes ſo farre forth as it is profitable vnto thy neighbours, and vnto the tamyng of thy fleſhe: But thou mayſt vowe neither of them vnto the ſlaying of thy body. As Paule commaundeth Tymothe to drincke wyne, & no more water becauſe of his diſeaſes. Thou wilt ſay that Timothy had not happely forſworne wyne. I thinke the ſame, and that the Apoſtles forſware not wedlocke thoughe many of them lyued chaſt, neither yet any meate or drincke, though they abſteined from them, and that it were good for vs to folow their example. Howbeit though I vowe and ſweare and thinke on none exception, All our doynges muſt tende to the honour of God, and loue of our neighbour. yet is the breakyng of Gods cō maundemēts except, and all chaunces that hange of God. As if I ſweare to be in a certain place at a certain houre, to make a loueday without exception, yet if the king in the meane tyme commaunde me an other way, I muſt goe by Gods commaundement, and yet breake not myne othe. And in like caſe if my father & mother be ſicke & require my preſence, or if my wife, children or houſhold be viſited that • ny aſſiſtance be required, or if my neighbours houſe be a fire, at the ſame houre and a thouſand ſuch chaunces: in whiche all I breake myne othe, & am not forſworne and ſo forth. Read Gods word diligently & with a good hart, and it ſhall teach thee all thynges.

A Prologue into the fifte booke of Moſes called Deuteronomy.

THis is a booke worthy to be read in, daye and night, & neuer to be out of handes. For it is the moſt excellent of all the bokes of Moſes. It is This boke is a preachyng of fayth and loue. eaſy alſo & lyght, and a very pure Goſpell, yt is to wit, a preachyng of fayth & loue: deducyng the loue to God out of fayth, and the loue of a mans neighbour out of yt loue of God. Herein alſo thou mayſt learne right meditation or Here thou mayeſt learne a right meditation or contemplation. contemplation, which is nothyng els ſaue yt calling to minde, & a repeatyng in the harte of the glorious and wonderfull dedes of God, and of his terrible handling of his enemies, and mercyfull entreatyng of them that come when hee calleth them whiche thyng this booke doth, and almoſt nothyng elles.

In the foure firſt Chapters he rehearſeth the benefites of GOD done vnto them, to prouoke them to loue, & The workes of God are ſupernatural. his mightie dedes done aboue all natural capacitie of faith, that they might beleue GOD, and truſt in him, and in his ſtrength. And thirdly he rehearceth the fierce plagues of God vppon his enemyes, and on them which through impatiencie & vnbeliefe fell from hym: partly to tame and abate the appetites of the fleſh which alway fight agaynſt the ſpirite, and partely to bridle the wilde ragyng luſtes of them in whom was no ſpirite: that though they had We muſt abſtaine frō outward euill though not for loue yet for feare of the vengeance of God. no power to do good of loue, yet at the leſt way, they ſhould abſtaine from outward euill for feare of wrath, and cruell vengeaunce whiche ſhould fall vpō them and ſhortly finde them out, if they caſt vp gods nurter, and runne at riotte beyond his lawes and ordinaunces. Vnto the law of god, we may neither adde nor miniſh.

Moreouer he chargeth them to put nought to, nor take ought away from Gods wordes, but to be diligēt onely to keepe them in reēmbraunce, & in the hart and to teach their childrē, for feare of forgettyng. And to beware either of We are cō maunded to abſtayne from Images. makyng imagery, or of bowyng them ſelues vnto Images, ſaying: Ye ſaw no image when God ſpake vnto you, but heard a voyce onely, & that voyce keepe, and thereunto cleaue, for it is your lyfe, and it ſhall ſaue you. And finally if (as the frailtie of all fleſhe is) they ſhal haue fallen from God, and he haue brought them into trouble, aduerſitie, and combraunce and all neceſſitie: yet if they repent and turne, hee God is mercyful to them that repent. promiſeth, them that God ſhall remē ber his mercy, and receaue them to grace agayne.

In the fifte he repeateth the x. Commaūdementes, and that they might ſee a cauſe to do them of loue, he biddeth them remember that they were bound in Egypt, and how God deliuered thē with a mighty hande, and a ſtretched out arme, to ſerue him and to kepe his maundementes: as Paule ſayth that Chriſt hath deliuered vs, & therfore we ought to ſerue him & our neyghbour for his ſake. wee are bought with Chriſtes bloud, and therefore are his ſeruauntes and not our owne, and ought to ſeeke his wil and honour onely, and to loue and ſerue one an other for his ſake.

In the ſixte he ſetteth out the fountaine of all commaundementes: that is, that they beleue how that there is but one God that doth all, and therfore ought onely to bee loued with all the hart, all the ſoule, and all the might. For loue onely is the fulfillyng of the Loue onely to the fulfillyng of the lawes of God. cōmaundementes, as Paule alſo ſayth vnto the Romaines, and Galathians likewiſe. He warneth them alſo that they forget not the cōmaundementes, but teache them their children, and to ſhew their children alſo how God deliuered them out of the bondage of the Egiptians, to ſerue him and his commaundements, that the children might ſee a cauſe to worke of loue likewiſe.

The ſeuenth is all together of faith: We muſt truſt onely in God, & not in our ſelues. hee remoueth all occaſions that might withdrawe them from the faith, and pulleth them alſo from all confidence in them ſelues, and ſturreth them vp to truſt in God boldly and onely.

Of the eight Chapter thou ſeeſt how that the cauſe of temptation is, that a man might ſee his own hart. For whē I am brought into that extremity, that I muſt either ſuffer or forſake GOD, then I ſhall feele how much I beleue and truſt in him, and how much I loue him. In like maner, if my brother Howe a mā may trye & examine hym ſelfe, how much he loueth God, and his neighbour. do me euill for my good, then if I loue him when there is no cauſe in him, I ſee that my loue was of God, and euen ſo if I then hate him, I feele and perceaue that my loue was but wordly, and finally hee ſturreth thē to the fayth and loue of God, and driueth them frō all confidence of their owne ſelues.

In the ninth alſo hee moueth them God ſtyrreth vp his people vnto fayth. vnto fayth, and to put their truſt in God, and draweth them from confidēce of them ſelues, by rehearſing all ye wickedneſſe whiche they had wrought from the firſt day, he knew them vnto that ſame day. And in the end he repeteth A right way of prayer. howe he coniured God in Horeb, and ouercame him with prayer, where thou mayeſt learne the right maner to pray.

In the tenth he reckeneth vppe the pith of all lawes, and the keping of the The pith & effect of all ye lawes of God. law in hart: which is to feare GOD, loue him and ſerue hym with all their hart ſoule and might, and kepe his cō maundementes of loue. And he ſheweth a reaſon why they ſhould that do: euen becauſe God is Lord of heauen and earth, & hath alſo done all for them of his owne goodneſſe without their deſeruyng. And then out of the loue vnto God, he bringeth the loue vnto a And if wee firſte loue God, then out of that loue, wee muſt nedes loue our neighbour. mans neighbour ſaying: God is Lord aboue all Lordes and loueth al his ſeruauntes indifferētly, as well the poore and feble, and the ſtraūger, as the rich and mighty, and therfore will that we loue the poore and the ſtraunger. And he addeth a cauſe, for ye were ſtraungers, and God deliuered you and hath brought you vnto a land, where ye bee at home. Loue the ſtraunger therefore for his ſake.

In the xj. he exhorteth them to loue and feare God, and rehearceth the terrible dedes of God vpō his enemyes, What it is to loue and feare God, and what it is to deſpiſe hym. & on them that rebelled agaynſt hym. And he teſtifieth vnto them both what wil folow, if they loue and feare God, and what alſo if they deſpiſe hym, and breake his commaundement.

In the xij. hee commaundeth to put The word of god may not be altered. out of the way all that might be an occaſion to hurt the fayth, and forbiddeth to do ought after their owne myndes, or to alter the word of God.

In the xiij. he forbiddeth to herken vnto ought ſaue vnto Gods word: no Let no mā draw vs from gods worde. though he whiche counſeleth contrary ſhould come with miracles, as Paule doth vnto the Galathians.

In the xiiij. the beaſts are forbidden, partly for vncleanneſſe of them, and partly to cauſe hate betwene the heathen and them, that they haue no conuerſation together, in that one abhorreth what the other eateth. Ʋnto this xv. chapter all pertaine vnto faith and Of maters of the common weals loue chiefly. And in this xv. hee begynneth to entreate more ſpecially of thinges pertainyng vnto the common welth, and equitie, and exhorteth vnto the loue of a mans neighbour. And in the xvj. among other he forgetteth not the ſame. And in the xvij. he entreateth of right and equitie chiefly, in ſo much that when hee looketh vnto faith, and vnto the puniſhment of Idolaters, hee yet endeth in a law of loue and equitie: forbiddyng to condemne any man vnder leſſe then two witneſſes at the leſt, None may be condemned vnder two witneſſed. and commaundeth to bryng the treſpaſſers vnto the open gate of the citie, where all men go in and out, that all men might heare the cauſe and ſee that he had but right. But the Pope hath founde a better way, euen to oppoſe him with out any accuſer, and that ſecretly, that no man know whether hee haue right or no, either heare his Articles or aunſwere: for feare leſt the people ſhould ſearche whether it were ſo or no.

In the xviij. hee forbiddeth all falſe and deuiliſh crafts that hurt true faith. Moreouer becauſe the people could not heare the voyce of the law ſpoken Chriſt our ſauiour declared in the old teſtament. to them in fire, he promiſeth them an other Prophet to bring them better tydynges whiche was ſpoken of Chriſt our Sauiour.

The xix. and ſo forth vnto the end of the xxvij. is almoſt altogether of loue vnto our neighbours, and of lawes, of equitie, and honeſty, with now and thē a reſpect vnto faith.

The xxviij. is a terrible Chapter and to be trembled at: A Chriſren mās hart The curſe and wrath of God ouer al thoſe that break his lawes. might well bleed for ſorrow at the readyng of it, for feare of the wrath that is like to come vpon vs, accordyng vnto all the curſes which thou there readeſt. For accordyng vnto theſe curſe hath God delt with with all nations, after they were fallen into the abhominations of blindneſſe.

The xxix. is like terrible with a godly leſſon in the end that we ſhold leaue We may not be to curious in the ſearchyng of Gods ſecretes, but rather ſtudy to vnderſtand & to do our duety towards god and our neighbour. ſearchyng of Gods ſecrets, & geue diligence to walke accordyng to that hee hath opened vnto vs. For the keepyng of the commaundementes of God, teacheth wiſedome as thou maieſt ſee in the ſame Chapter, where Moſes ſaith, keepe the commaundementes, that ye may vnderſtand what ye ought to doe. But to ſearch Gods ſecretes, blindeth a mā, as it wel proued by the ſwarmes of our ſophiſters, whoſe wiſe bookes are now when we looke in the Scripture, founde but full of fooliſhneſſe.

The Prologue of the Prophete Ionas made by William Tyndall.

AS the enuious Philiſlines ſtopped ye welles of Abraham, and filled them vp with earth, to The Papiſtes kept the Scriptures from the lay people, becauſe they onely will be the publiſhers & expoſitors therof put the memoriall out of mynde, to the entent that they might chalenge the grounde: euen ſo the fleſhly minded hipocrites, ſtoppe vp the vaynes of life, which are in the ſcripture, with the earth of their traditions, falſe ſimilitudes, and lying allegories, & that of lyke zeale, to make the Scripture their owne poſſeſſion, and merchaundice, and ſo ſhut vp the kyngdome of heauen, which is Gods worde, neither entring in themſelues, nor ſuffering them that would.

The Scripture hath a body without, The ſcripture hath a body and a ſoule. and within a ſoule, ſpirite & lyfe. It hath without a barke, a ſhel, and as it were an harde bone, for the fleſhlye mynded to gnaw vpon. And within it hath pith, cornell, mary, and all ſwetenes for Gods elect, which he hath choſen to geue them hys ſpirite, & to write hys law, and the fayth of hys ſonne in their hartes.

The ſcripture conteineth iij. thinges in it: Firſt, the lawe to condemne all The ſcripture contayneth iij. thinges. fleſh: Secondarily, the Goſpel, that is to ſay, promiſes of mercy for al that repente and knowledge theyr ſinnes, at the preachyng of the lawe, and conſent in their hartes that the lawe is good, and ſubmit themſelues to bee ſcholers to learne to kepe the law, and to learn to beleue the mercye that is promiſed them: and thirdly, the ſtories & lyues of thoſe ſcholers, both what chaunces fortuned them, & alſo by what meanes their ſcholemaiſter taughte them, and made them perfect, and how he tried ye true from the falſe.

When the hipocrites come to the The maner of hipocrites in reading the law of god. law, they put gloſes to, and make no more of it, thē of a worldly law which is ſatiſfied with the outwarde worke, and whiche a Turke may alſo fulfill. When yet Gods law neuer ceaſeth to condemne a man, vntil it be written in hys harte, and vntill he keepe it naturally without compulſion, and all other reſpect, ſaue onely of pure loue to God, and his neighbour, as he naturally eateth when he is an hungred, without compulſion, and all other reſpect, ſaue to ſlake hys hunger onely. And when they come to the Goſpell, The papiſticall and corrupt doctrine of the papiſts there they mingle their leuen and ſay. GOD now receiueth vs no more to mercy, but of mercy receueth vs to penaunce, that is to witte, holy deedes y• make them fatte bellies, and vs their captiues, both in ſoule and body. And yet they fayne their Idole the Pope ſo mercifull, that if that thou make a litle money gliſter in hys Balaams eyes, there is neither penance, nor purgatory, nor any faſtyng at all, but to flye to heauen as ſwift as a thought, & at the twincklyng of an eye.

And the liues, ſtories, and giftes of men, whith are contayned in the bible, Now the Papiſtes • ring and wreſt the ſcriptures. they reade as thinges no more pertaining vnto them, then a tale of Robin hood, & as things they wot not wherto they ſerue, ſaue to faine falſe diſcant, and iuglyng allegories, to ſtabliſhe their kyngdome with all. And one of the chiefeſt and fleſhlieſt ſtudies they haue, is to magnifie the • aintes aboue meaſure, and aboue the truth: & with their Poetry to make them greter thē euer God made them. And if they find any infirmitie, or ſinne aſcribed vnto the ſayntes, that they excuſe with all diligence, diminiſhyng the glory of the mercy of god, and robbyng wretched ſinners of all theyr comforte: & thinke therby to flatter the ſaintes, and to obtayne their fauour, and to make ſpeciall aduocates of them, euen as a man would obtayne the fauour of worldly tyrauntes: as they alſo fayne ye ſaintes more cruell then euer was any heathē man, and more wreakeful, and vengeable, then the Po • tes fayne their goddes or furies, that torment the ſoules in bell, if their euens be not faſted, and their images viſited, and ſaluted wyth a pater noſter, which prayer onely our lippes be acquainted with: our hartes vnderſtandyng none at all, and worſhipped wyth a candle, and the offring of our deuotiō, in the place which they haue choſen to heare ſupplicatiōs, and make petitions of their clientes therin

But thou reader, thynke of the law of god, how that it is altogether ſpirituall, and ſo ſpirituall, that it is neuer fulfilled wyth dedes or works, vntill they flowe out of thyne harte, wyth as great loue towarde thyne neighbour, for no deſeruyng of his (yea thoughe he bee thyne ennemy) as Chriſt loued thee, and dyed for thee, for no deſeruyng of thyne, but euen when thou waſt hys ennemy. And in the meane tyme, through out all our infantie, and childhoode in Chriſt, till we be grown vp into perfect men, in the full knowledge of Chrſt, and full loue of Chriſt agayne, and of our neighbours for hys ſake, after the enſample of hys loue to vs, remēbring that the fulfillyng of the law, is a faſt fayth in Chriſtes bloude coupled with our profeſſion, & ſubmit ous ſelues to do better.

And of the goſpell or promiſes which thou meeteſt in the ſcripture, beleue faſt that god wyll fulfill them vnto thee, & that vnto the vttermoſt iot, at the repentance of thyne hart, when thou turneſt to hym and forſakeſt euill, euen of hys goodnes, and fatherly mercy vnto thee, and not for thy flatteryng hym with hipocritiſhe woorkes of thyne owne fayning. So that a faſt fayth only, without reſpect of all works, is the forgeueneſſe both of the ſinne, which we did in tyme of ignorance, with luſt and conſent to ſinne: and alſo of that ſynne which we do by chaunce, and of frailtie: after yt we are come to knowledge, and haue profeſſed the law out of our hartes. And all dedes ſerue only for to helpe our neighbours, and to tame our fleſh that we fall not to ſinne agayne, and to exerciſe our ſoules in vertue, and not to make ſatiſfaction to Godwarde for the ſynne that is once paſte.

And all other ſtories of the Bible, with out exception, are y• practiſing of ye law, & of the goſpel, & are true and faythfull enſamples, and ſure earneſt that God will euen ſo deale with vs, as he did with them, in all infirmities, in all temtations, and in all lyke caſes & chaunces. Wherin ye ſee on the one ſide, how fatherly and tenderly, and with all cō paſſion GOD entreateth hys elect, which ſubmit themſelues as ſcholers, to learne to walke in the wayes of hys lawes, and to kepe them of loue. If they forgate themſelues at a tyme, he would ſtirre them vp agayne with all mercy, if they fell and hurt themſelues, he healed them agayne with all compaſſion and tendernes of hart. He hath oft brought great tribulation and aduerſitie vpon hys elect: but all of fatherly God correcteth where he loueth. loue onely, to teach them, and to make them ſee their owne hartes, and the ſynne that there lay hid, that they might afterward feele hys mercy. For his mercy wayted vpon them, to ridde them out agayne as ſoone as they wer learned, and come to the knowledge of God caſteth none away, but ſuch as refuſe to kept his lawes, and will not harken vnto hys voyce. their own hartes: ſo that he neuer caſt man away, how deepe ſo euer he had ſinned, ſaue them onely which had firſt caſt the yoke of hys lawes from their neckes, with vtter de • iaunce, and malice of harte.

Which enſamples how comfortable are they for vs, when we be fallen into ſinne, and God is come vpon vs with aſcourge, that we diſpayre not, but repent with full hope of mercy, after the enſamples of mercy that are gone before? And therfore they were written for our learnyng, as teſtifieth Paule, Rom. 15. to comfort vs, that we might the better put our hope & truſt in god, when we ſee, how mercifull he hathe bene in tymes paſt vnto our weake brethrē, that are gone before in al their aduerſities, nede, temptations, ye and horrible ſinnes into which they nowe and then fell.

And on the other ſide, ye ſee how they that hardened their hartes & ſinned of malice, and refuſed mercy that Such as hardē their hartes and not harken to the will of God to do it, God caſteth out was offered them, and had no power to repent, periſhed at the latter ende with all confuſion and ſhame mercileſſely. Which enſāples are very good and neceſſary, to keepe vs in awe, and dread in tyme of proſperitie, as thou mayeſt ſee by Paul. 1. Cor. 10. that we abide in the feare of God, and waxe not wylde and fall to vanities, and ſo ſinne and prouoke God, and bryng wrath vpon vs.

And thirdly, ye ſee in the practiſe, how as God is merciful and long ſuffering, euen ſo were all hys true Prophetes and preachers, bearing the infirmities of their weake brethren, and The Prophetes of God bare the weakenes of their brethren, & their 〈◊〉 ries alſo with patience. their own wrongs, and iniuries with all patience, and long ſuffering, neuer caſting any of them of their backs, vntill they ſinned againſt the holy ghoſt, maliciouſly perſecutyng the open and manifeſt trouth: contrary vnto the enſample of the Pope, which in ſinnyng agaynſt God, and to quench the truth of his holy ſpirite, is euer chiefe Capitaine and trompet blower, to ſet other a worke, and ſeketh only his own fredome, libertie, priuiledge, wealth, proſperitie, The Pope and his miniſters are perſecutors ouer their brethren. profite, pleaſure, paſtime, honour and glory, with the bondage, thraldom, captiuitie, miſery, wretchednes, and vile ſubiection of his brethrē: and in hys owne cauſe is ſo feruent, ſo ſtiffe and cruell, that he will not ſuffer one worde ſpoken agaynſt hys falſe maieſtie, wily inuentions, and iugling hipocriſie to be vnauenged, though all chriſtendome ſhould be ſet together by the eares, and ſhould coſt he cared not how many hundred thouſande their lyues.

Now that thou mayeſt read Ionas frutefully, and not as a Poetes fable, but as an obligation betwene god and thy ſoule, as an earneſt penny geuen thee of God, that he wyll helpe thee in tyme of nede, if thou turne to him, and as the worde of God the only foode, & lyfe of thy ſoule, this marke, and note. Firſt count Ionas the frend of God, & a man choſen of GOD, to teſtify his name vnto the world: But yet a yong ſcholer, weake and rude, after the faſhiō of the apoſtles, whyle Chriſt was with them yet bodily, which thoughe Chriſt taught them euer to be meeke, and to humble thēſelues, yet oft ſtroue among thēſelues who ſhould be greateſt. The ſonnes of • ebede would ſitte the one on the right hand of Chriſt, the other on the lefte. They would praye that fire might deſcend from heauen & conſume the Samaritanes. When Chriſt aſked who ſay men that I am? Peter aunſwered, thou art the ſonne of the liuyng God, as though Peter had bene as perfecte as an angel. But immediatly after whē Chriſt preached vnto them of hys death and paſſion: Peter was angry and rebuked Chriſt, and thought earneſtly that he had raued, and not wiſt what he ſayde, as at another time, when Chriſt was ſo feruently The cruell opiniō that the diſciples had of Chriſt. buſied in healyng the people, that he had no leiſure to eat, they went out to hold him, ſuppoſing that he had bene beſide hymſelfe. And one that caſt out diuels in Chriſtes name they forbade, becauſe he wayted not on them, ſo glorious were they yet.

And though Chriſt taught alway to The ignoraunce and imperfection of the apoſtles. forgeue, yet Peter after long goyng to ſchole, aſked whether men ſhould forgeue ſeuen tymes, thinkyng that viij. tymes had bene to much. And at the laſt ſupper Peter would haue dyed with chriſt, but yet within few houres after, he denyed him, both cowardly and ſhamefully. And after the ſame maner, though he had ſo long heard that no man might auenge him ſelf, but rather turne the other cheeke to, then to ſmite agayne, yet when Chriſt was in takyng, Peter aſked whether it were lawful to ſmite with the ſword, and taried none aunſwere, but layed on raſhly. So that though when we come firſt vnto knowledge of the truth, and the peace is made betwene God and vs, and we loue his lawes, and beleue and truſt in him, as in our father and haue good hartes vnto him, and be borne a new in the ſpirite, yet we are but childrē and young ſcholers, weake and feble, and muſt haue leyſure to grow in the ſpirite: in knowledge, loue and in the ded •… therof, as young children muſt haue tyme to grow in their bodies.

And God our father and ſcholemaſter feedeth vs, and teacheth vs accorcordyng vnto the capacitie of our ſtomackes, and maketh vs to grow and waxe perfect, and fineth and trieth vs, as gold, in the fire of temptations and tribulations. As Moyſes witneſſeth Deutero. viij. ſaying. Remember all the way by whiche the Lord thy God caried thee this xl. yeares in the wilderneſſe, God doth mercifully try & tempt vs, to moue vs to vtter our hartes & myndes towardes hym. to humble thee, and to tempte or prouoke thee, yt it might be knowen what were in thine hart. He brought thee into aduerſitie, and made thee an hungred, & then fed thee with Manna, which neither thou nor yet thy fathers euer knew of, to teach that man lyueth not by bread onely, but by all that procedeth out of the mouth of GOD. For the promiſes of God are lyfe vnto all that cleaue vnto them, muche more then breade and bodyly ſuſtenaunce, as the iourney of the children of Iſraell out of Egipt into the land promiſed them, miniſtreth thee notable enſamples, and that aboundantly, as doth all the reſt of the Bible alſo. Howbeit it is impoſſible for fleſh to beleue, and to truſt in the truth of Gods promiſes, vntil he haue learned it in much tribulation, after that God hath deliuered him out therof agayne.

God therefore to teach Ionas, and to ſhew him his owne hart, & to make him perfect, and to inſtruct vs alſo by his enſample, ſent him out of the lande of Iſraell where he was a Prophet to go among the heathen people, and to the greateſt and mightieſt Citie of the world then, called Niniue: to preache that within xl. dayes they ſhould all periſh for their ſinnes, and that the Citie Ionas of himſelfe, was an vn mete meſſenger to be ſent of ſuch a meſſage, but god aſſiſted him with his holy ſpirit. ſhould be ouerthrowen. Whiche meſſage the free will of Ionas had as much power to doe, as the weakeſt harted womā in the world▪ hath power, if •… were commaunde •… to leape int •… e of lyuyng ſnakes and adders: as happely if God had cōmaunded Sara to haue ſacrificed her ſonne Iſaa •… as he did Abraham, ſhe would haue diſputed with him, yer ſhee had done it, or though ſhe were ſtrong enough: yet many an holy Saint could not haue founde in their hartes, but would haue runne away from the preſence of the commaundement of God, with Ionas, if they had bene ſo ſtrongly tempted.

For Ionas thought of this maner: loe, I am here a Prophet vnto Gods The carnal imagination of mans nature without Gods ſpirite. people the Iſraelites: Whiche though they haue Gods worde teſtified vnto them dayly, yet deſpiſe it, and worſhyp God vnder the likeneſſe of calues, and after all maner faſhions ſaue after hys owne word, and therfore are of all nations the worſt, and moſt worthy of puniſhment. And yet God for loue of fewe that are among them, and for his names ſake ſpareth and defendeth them. How then ſhould GOD take ſo cruel vengeaunce on ſo great a multitude of them to whō hys name was neuer preached to, and therfore are not the tenth part ſo euill as theſe? If I ſhall therfore go preach, ſo ſhal I laye and ſhame my ſelfe and God thereto, & make them the more to diſpiſe God, and ſet the leſſe by him, and to bee the more cruell vnto his people.

And vpon that imagination he fled from the face or preſence of God: that Ionas ſo long as he was in his carnall imagination, could n • t abyde the voice of God, but fled: howbeit God called hym •… ne. is, out of the coūtrey where God was worſhipped in, and from the proſecutyng of Gods commaundement, and thought, I will get me an other way among the heathen people, and be no more a prophet, but liue at reſt and out of all combraunce. Neuertheleſſe the God of all mercy which careth fo • his elect children, & turneth all vnto good to them, and ſmiteth them, to heale thē againe, and killeth them to make them aliue agayne, and playeth with them (as a father doth ſome tyme with his young ignoraunt children) and tempteth them, and proueth them to make them ſee their owne hartes, prouided for Ionas, how all thinges ſhould be.

When Ionas entred into the ſhyp, he layd him down to ſlepe, and to take his reſt: that is, his conſcience was toſſed Ionas fleſh r • belled agaynſt the ſpirite. betwene the commaundement of God which ſent him to Ninine, and his fleſhly wiſedome that diſſnaded, & counſelled him the contrary, and at the laſt preuailed againſt the commaundement, and caryed him an other way, as a ſhyp caught betwene two ſtreames, & as Poetes faine the mother of Meliager to be betwen diuers affections: while to aduenge her brothers death, ſhee ſought to ſlea her owne ſonne. Whereupon for very paine and tediouſnes he lay down to ſlepe, for to put the commaundement which ſo gnewe and fret his conſcience, out of mynde, as the nature of all wicked is, when they haue ſinned a good, to ſeke all The wicked ſeke to to co • er their wickednes with • ope holy workes. meanes with riot, reuell and paſtime, to driue the remembraūce of ſinne out of their thoughtes, or as Adam did, to couer their nakednes with apornes of Pope holy workes. But God awoke him out of his dreame, & ſet his ſinnes before his face.

For when yt lot had caught Ionas, then bee ſure that his ſinnes came to How Ionas was • rapped & made a • rayed. remembraunce agayne, and that his cōſcience raged no leſſe then the waues of the Sea. And then he thought that he onely was a ſinner, and the heathen that were in the ſhyp, none in reſpect of him, and thought alſo, as veryly as he was fled from God, that as veryly God had caſt him away: for the ſight of the rodde maketh the naturall child not onely to ſee, and to knowledge his faulte, but alſo to forget all his fathers old mercy and kindneſſe. And then he Ionas beyng afrayd comeſſeth his ſinnes. confeſſed his ſinne openly, and had yet leuer periſhe alone, then that the other ſhould haue periſhed with him for his ſake: and ſo of very deſperatiō to haue lyued any longer, he bad caſt him into the Sea betimes, except they would be loſt alſo.

To ſpeake of lottes, how farre forth they are lawfull, is a light queſtion. Firſt to vſe them for the breakyng of Lets howe they may be vſed law fully. ſtrife, as when parteners, their goods as equally diuided as they can, take euery man his part by lot, to auoyde all ſuſpition of diſceitfulneſſe: and as the Apoſtles in the firſt of the Actes, when they ſought an other to ſuccede Iudas the traitour, and two perſōs were preſented then to breake ſtrife, and to ſatiſfie all parties, did caſt lottes whether ſhould be admitted, deſiryng God to temper them, and to take whom he knew moſt mete, ſeyng they wyſte not whether to preferre, or happely could not all agree on: either is lawfull, and in all like caſes. But to abuſe them vnto the temptyng of God, and to compell hym therewith to vtter thinges wherof we ſtand in doubt, when we haue no commaundement of him ſo to do, as theſe heathen here dyd, though God turned it vnto his glorie, can not be but euill.

The heathen ſhypmen aſtonyed at Miracle moueth the heathen to know god, and to call vpon him. the ſight of the miracle, feared GOD, prayed to him, offered ſacrifice and vowed vowes. And I doubte not, but that ſome of them, or happely all came thereby vnto the true knowledge, and true worſhipping of GOD, and were wonne to GOD in their ſoules. And thus God which is infinite mercifull in all his wayes, wrought their ſoules health out of the infirmitie of Ionas, euen of his good wil and purpoſe, and loue wherewith he loued them, before the world was made & not of chaunce, as it appeareth vnto the eyes of the ignoraunt.

And that Ionas was three dayes and three nightes in the belye of hys As Ionas lay three dayes and iij. nightes in yt Whals Bely, ſo Chriſt lay thre dayes and three nightes in the earth. fiſhe: we can not therby proue vnto the Iewes, and infideles or vnto any mā, that Chriſt muſt therefore dye, and bee buried and riſe againe. But we vſe the enſample and likeneſſe to ſtrength the fayth of the weake. For he that beleueth the one, cā not dout in the other: in as much as the hand of GOD was no leſſe mightie in preſeruyng Ionas alyue agaynſt all naturall poſſibilitie, and in deliueryng him ſafe out of this fiſh, then in raiſing vp Chriſt agayne, out of his ſepulchre. And we may deſcribe the power and vertue of the reſurrection thereby, as Chriſt him ſelfe boroweth the ſimilitude therto. Math. xij. ſaying vnto the Iewes that came How chriſt ſheweth his death, & reſurrectiō by Ionas the Prophet. about him, and deſired a ſigne or a wō der from heauen, to certifie them that he was Chriſt: this euill and wedlocke breakyng nation (whiche breake the wedlocke of faith, wherwith they bee maried vnto God, and beleue in their falſe woorkes) ſeke a ſigne, but there ſhall no ſigne bee geuen them ſaue the ſigne of the Prophet Ionas. For as Ionas, was three dayes and three nightes in the bely of the Whale, euen ſo ſhall the ſonne of mā be three dayes, & three nightes in the hart of the earth. Which was a watch word (as we ſay) and a ſharpe threatenynge vnto the Iewes, and as much to ſay as thus, ye hard harted Iewes ſeke a ſigne: loe this ſhal be your ſigne, as Ionas was raiſed out of the ſepulchre of his fiſhe, and then ſent vnto the Niniuites to preach that they ſhould periſh, euen ſo ſhall I riſe againe out of my ſepulchre, and come and preach repentaunce vnto you. See therfore, when ye ſee the ſigne that ye repent, or els ye ſhal ſurely periſhe and not eſcape. For though the infirmities whiche ye now ſee in my fleſh, be a let vnto your fathers, ye ſhall then be without excuſe, when ye ſee ſo great a miracle and ſo great power of God ſhed out vpon you. And ſo Chriſt by the mouth of his Apoſtles preached repentaunce to the Iewes. Chriſt came agayne after the reſurrection in his ſpirite, and preached repentaunce vnto them, by the mouth of his Apoſtles and Diſciples, and with miracles of the holy Ghoſt. And all that repented not, periſhed ſhortly after, & the reſt caried awaye captiue into all quarters of the world for an example, as ye ſee vnto this day.

And in like maner ſince the worlde began, where ſoeuer repentaunce was offered, and not receaued, their GOD tooke cruell vengeaunce immediatly: Where ther is no repē taūce, there God powreth out his vengeaunce. as ye ſee in the floude of Noe, in the ouerthrowynge of Sodome and Gomorra, and all the countrey about, and as ye ſee of Egypt, of the Amorites, Cananites and afterward of the very Iſraelites, and then at the laſt of the Iewes to, and of the Aſſirians, & Babilonians, and ſo throughout all the impeires of the world.

Gildas preached repentaunce vnto the old Britaines, that inhabited England: Gildas a writer of yt Brittiſhe Chronicle. they repented not, and therfore God ſent in their enemies vpon them on euery ſide, and deſtroyed them vp, and gaue the land vnto other nations. And greate vengeaunce hath bene taken in that lande for ſynne, ſince that tyme.

Wicleffe preached repentaunce vnto our fathers not long ſince: they repented, Wicleffe a preacher of repen •• n̄ce not for their harts were indurate, and their eyes blinded with their own Pope holy righteouſneſſe, wherewith they had made their ſoules gay againſt the receiuing agayne of the wicked ſpirite, that bringeth ſeuen worſe thē him ſelfe with him, and maketh the later ende worſe then the begynnyng: for in open ſynnes there is hope of repentaunce, but in holye, hypocriſie none at all. But what folowed? they ſlew their true and right kyng, and ſet They ſlew Richard yt ſecond. vp three wrong kynges arowe, vnder which all the noble bloud was ſlayne vp, and halfe the commons thereto, They ſet vp Henry the fourth. what in Fraunce, and what with their owne ſword, in fightyng among them ſelues for the crowne, and the Cities Henry the fift. and Townes decayed, and the lande brought halfe into a wilderneſſe, in reſpect Henry the ſixt. of that it was before.

And now Chriſte to preache repentaūce, Chriſt now preacheth repētaunce vnto vs. is riſē yet once agayn, out of his ſepulchre in which yt Pope had buried him, & kept him downe, with his pillars & polars & all diſguiſinges of hipocriſy, with gyle, wiles & falſhode & with the ſword of all Princes, whiche he had blinded with his falſe marchaū diſe. And as I doubt not of the enſamples that are paſt, ſo am I ſure that great wrath will follow, except repentaunce turne it backe againe, & ceaſe it.

When Ionas had bene in the fiſhes Ionas called vpon God out of the fiſhes belly. bely a ſpace, and the rage of his conſcience was ſomewhat quieted, and ſwaged, & he come to him ſelfe againe, and had receaued a litle hope, the qualmes and panges of deſperation which went ouer his hart, halfe ouercome, he prayed, as he maketh mention in the text ſaying: Ionas prayed vnto the Lord his GOD out of the bely of the fiſh. But the wordes of that prayer are not here ſet. The prayer that here ſtandeth in the text, is the prayer of prayſe, and thankeſgeuyng, which he prayed, and wrote when hee was eſcaped, and paſt all ieopardie.

In the end of which prayer he ſaith, I will ſacrifice with the voyce of thankeſgeuyng, The ſacrifice that Ionas offereth vnto God. and pay that I haue vowed, that ſauyng commeth of the Lord. For verely to confeſſe out of the hart, that all benefites come of GOD, euen out of the goodneſſe of his mercie, and not deſeruing of our dedes, is the onely ſacrifice that pleaſeth God. And to beleue that all the Iewes vowed in their Circumciſion, as we in our Baptiſme. Whiche vowe Ionas now beyng taught with experience, promiſeth to pay. For thoſe outward ſacrifices of beaſtes, vnto which Ionas had happely aſcribed to much before, were but feble, and childiſh thinges, and not ordeined, that the workes of them ſelues ſhould be a ſeruice vnto the people, but to put them The ſacrifices of the olde lawe were ordeyned to put vs in remē braunce of the ſacrifice of thankeſgeuyng. in remembraunce of this inward ſacrifice of thankes and of faith, to truſt and beleue in GOD the onely Sauiour: whiche ſignification when it was away, they were abhominable and deuiliſhe Idolatrie, and Image ſeruice: as our ceremonies and Sacramentes are become now to all that truſt and beleue in the worke of them, and are not taught the ſignifications, to edify their ſoules with knowledge, and the doctrine of God.

When Ionas was caſt vpon lande Ionas dyd that God commaunded hym. agayn, then his will was free, and had power to go whether God ſent hym, and to do what GOD bade, his owne Imaginations layd a part. For he had bene at a new ſchole, yea and in a fornace where hee was purged of much refuſe and droſſe of fleſhely wiſedome, whiche reſiſted the wiſedome of God, and led Ionaſſes will contrary vnto the will of God. For as farre as we be blinde in Adam, we can not but ſeke, and will our owne profite, pleaſure & glory. And as farre as we be taught in the ſpirite, we can not but ſeke and wil the pleaſure, and glory of God onely.

And as the iij. dayes iorney of Niniue, Niniue was the greateſt Citie in the world▪ whether it were in length, or to go round about it, or thorough all the ſtretes, I commit vnto yt diſcretion of other men. But I thinke that it was then the greateſt Citie of the world.

And that Ionas went a dayes iourney in the Citie. I ſuppoſe hee did it not in one day: but went faire and eaſyly preachyng here a Sermon, and there another, and rebuked the ſinne of the people, for which they muſt periſh.

And when thou art come vnto the repentaūce of the Niniuites, there haſt thou ſure earneſt, that how ſoeuer angry God be, yet he remembreth mercy, vnto all that truly repent and beleue in mercy. Whiche enſample our Sauiour Chriſte alſo caſteth in the Chriſt is mercyfull to the that repent and call for mercy. teeth of the indurate Iewes ſaying: The Niniuites ſhall riſe in iudgemēt with this nation, and condemne them, for they repented at the preachyng of Ionas, and behold a greater then Ionas, here meanyng of him ſelfe. At whoſe preachyng yet, thoughe it were neuer ſo mightie to pearce the hart, and for all his miracles thereto, the hard harted Iewes could not repent: when the heathen Niniuites repēted at the bare preachyng of Ionas, rebukyng their ſinnes without any miracle at all.

Why? For the Iewes had leuened the ſpirituall law of God, & with their gloſes had made it altogether earthly The doctrine of the Phariſeis and the Papiſts make ſinne of that is no ſinne. and fleſhly, and ſo had ſet a vaile or coueryng on Moſes face, to ſhadow and darken the glorious brightnes of hys countenaunce. It was ſinne to ſteale: but to robbe widowes houſes vnder a colour of long praying, and to polle in the name of offerynges, and to ſnare yt people with intollerable conſtitutions agaynſt all loue, to catche theyr money out of theyr purſes, was no ſynne at all.

To ſmite father and mother was This is y• doctrine of yt Papiſtes and hypocriticall monkes at this day. ſinne: But to withdraw helpe from them at theyr nede, for blynde zeale of offring, vnto the profite of ye holy phariſes, was then as meritorious as it is now, to let all thy kinne chuſe whether they wil ſincke or ſwimme, while thou buildeſt and makeſt goodly foundations for holy people, whiche thou haſt choſen to be thy Chriſt, for to ſupple thy ſoule with yt oyle of their ſwete bleſſinges, and to be thy Ieſus for to The blynd and fruteles workes of the Papiſtes. ſaue thy ſoule from the purgatory of the bloud, that onely purgeth ſinne, with their watching, faſting, wolward goyng, & riſing at midnight, &c. wherwith yet they purge not themſelues, from their couetouſnes, pride, lechery, or any vice that thou ſeeſt among the lay people.

It was great ſinne for Chriſt to heale Papiſticall ſinnes. the people on the ſabaoth day vnto the glory of God hys father, but none at all for them to helpe their cattell vnto their owne profite.

It was ſinne to eate with vnwaſhed handes, or on an vnwaſhed table, or out of an vnwaſhed diſhe: but to eate out of that purified diſhe: that whiche came of bribery, thefte and extortion, was no ſinne at all.

It was exceeding meritorious to make many diſciples: but to teach thē to feare God in hys ordinaunces, had they no care at all.

The hye Prelates ſo defended the Papiſtes taught thē ſelues and theyr workes withall crueltiē. right of holy church, and ſo feared the people with the curſe of God, and terrible paynes of hell, that no man durſt leaue the vileſt herbe in his garden vntithed. And the offeringes and thinges dedicate vnto GOD, for the profite of his holy vicars, were in ſuch eſtimatiō and reuerence, that it was a much grete • ſinne to ſweare truly by them, then to forſweare thy ſelfe by God. What The falſe & wicked doctrine of the Papiſtes. vengeaunce then of God, and how terrible and cruell damnation thynke ye preached they to fall on them that had ſtolen ſo the holy thinges? And yet ſayth Chriſt, that righteouſnes & fayth in kepyng promiſe, mercy, and indifferent iudgement, were vtterly troden vnder foote, and clean deſpiſed of thoſe bleſſed fathers, whiche ſo mightelye maintained Aarons patrimony, and had made it ſo proſperous, and enuironed it, and walled it about on euery ſide with the feare of God, that no mā durſt touche it.

It was great holines to garniſh the Blinde and btpocritical doctrine. Sepulchers of the prophetes, and to condemne their owne fathers for ſlaying of them, and yet were they themſelues for blynde zeale of their owne conſtitutions, as redy as their fathers to ſlea whoſoeuer teſtified vnto them, the ſame truth which, the prophets teſtified vnto their fathers. So yt Chriſt compareth al the righteouſnes of thoſe holy patriarckes, vnto the outwarde beauy of a painted Sepulcher full of ſtenche, and all vncleannes within.

And finally to beguile a mās neighbors in ſubtle bargaining, & to wrap and compaſſe hym in with cautels of the law, was then as it is now in the kyngdome of the Pope. By the reaſon wherof, they excluded the law of loue out of their hartes, and conſequently all true repentaunce: for how coulde they repent of that they could not ſee to be ſinne?

And on the other ſide they had ſet vp The Phariſeto ſet vp a righteouſnes of workes to clēſe their ſoules withall. a righteouſnes of holy workes, to clēſe their ſoules with all: as the Pope ſanctifieth vs with holy oyle, holy bread, holy ſalte, holy candels, holy dome, ceremonies, and holy dome bleſſinges, & with whatſoeuer holines thou wilt, • aue with the holines of Gods worde, which onely ſpeaketh vnto the harte, and ſheweth the ſoule hys filthineſſe, and vncleannes of ſynne, and leadeth her by the way of repentance vnto the fountayne of Chriſtes bloud, to waſhe it away thorow faith. By the reaſon of By the worldly & fleſhip interpretations of the ſcriptures the Iewes hartes were hardened. which falſe righteouſnes, they wer diſobediēt vnto the righteouſnes of god, whiche is the forgeueneſſe of ſinne in Chriſtes bloud, and could not beleue it. And ſo thorow fleſhly interpretyne the law, and falſe imagined righteouſnes, their hartes were hardened, and made as ſtony as clay, in an whot furnace of fire, that they could receiue neither repentance nor fayth, or any moyſture of grace at all.

But the heathen Niniuites, though they were blinded with luſtes, yet werin thoſe two poyntes vncorrupte, and vnhardened, and therfore with the only The he •• then repented at the preachyng of Ionas. preachyng of Ionas, came vnto the knowledge of their ſinnes and confeſſed them, and repented truly, and turned euery man from hys euil dedes, & declared their ſorrow of hart and true repentaunce, with theyr deedes which they did out of fayth and hope of forgeueneſſe, chaſtieing their bodies with prayer and faſtyng, and with takyng all pleaſures from the fleſh: truſtyng, as God was angry for their wickedneſſe, euen ſo ſhould he forgeue them of his mercy if they repented, and forſoke their miſſeliuing.

And in the laſt ende of all, thou haſt A good and profitable example. yet a goodly enſample of learnyng, to ſee how earthy Ionas is ſtill for all his trying in yt whales belly. He was ſo ſore diſpleſed becauſe the Niniuites periſhed not, that he was wery of hys life, and wiſhed after death for very ſorow, that he had loſt the glory of hys propheſiyng, in yt hys prophecie came not to paſſe. But GOD rebuked hym with a likenes, ſaying: it greueth thine hart for the loſſe of a vile ſhrub or ſpray wheron thou beſtowedſt no labour or coſt, neither was it thine handy work. How much more then ſhould it greue myne hart the loſſe of ſo great a multitude of innocentes as are in Niniue, which are all mine hādes worke. Nay Note her • the great mercy of God. Ionas, I am God ouer all, and father as well vnto the heathen as vnto the Iewes, and merciful to all, and warneere I ſmite, neither threate I ſo cruelly by any prophet, but that I will forgeue, if they repent and aſke mercy: neither on the other ſide, whatſoeuer I promiſe, will I fulfill it, ſaue for their ſakes onely, which truſt in me, & ſubmit themſelues to keepe my lawes of very loue, as naturall children.

ON this maner to read the Scripture The right maner how to read the Scripture is the right vſe therof, & why the holy ghoſt cauſed it to be written. That is, that thou firſt ſeke out yt law, that God wyll haue thee to do, interpreting it ſpiritually, without gloſe or couering the brightnes of Moſes face, ſo that that thou feele in thyne harte, how that it is damnable ſinne before God, not to loue thy neighbour that is thine enemy, as purely as Chriſt loued thee, & that not to loue thy neighbour in thyne hart, is to haue committed already all ſinne againſt him. And therfore vntill that loue be come, thou muſt knowledge vnfainedly that there is ſinne in the beſt deede thou doeſt. And it muſt erneſtly greue thine hart, and thou muſt waſh all thy good dedes in Chriſtes bloud, ere they can be pure, and an acceptable ſacrifice vnto god, and muſt deſire God the father for his ſake to take thy dedes a worth, All our deedes are made perfect in chriſtes bloud. and to pardon the imperfectneſſe of them, & to geue thee power to do thē better, and with more feruent loue.

And on the other ſide, thou muſt ſerch diligently for the promiſes of mercye, which God hath promiſed thee again. Which two poynces, that is to witte, the law ſpiritually interpreted, howe that all is damnable ſynne, that is not vnfayned loue out of the ground, and bottome of the harte, after the enſample of Chriſtes loue to vs, becauſe we be all equally created and formed of one God our father, and indifferently bought, and redemed with one bloude of our ſauiour Ieſus Chriſt: and that the promiſes be geuen vnto a repentyng ſoule, that thurſteth and longeth All the promiſed made by God in Chriſt, are made to thē that repent after thē, of the pure and fatherly mercy of God, thorow our fayth only with out all deſeruyng of our dedes, or merites of our workes, but for Chriſtes ſake a lone, and for the merites and deſeruynges of hys workes, death and paſſions that he ſuffered all together for vs, and not for hymſelf: which two The two keyes that open a • the Scripture poyntes I ſay, if they bee written in thyne hart, are the keyes which ſo open all the Scripture vnto thee, that no creature can locke thee out, & with which thou ſhalt go in and out, & find paſture, and foode euery where. And if theſe leſſons be not written in thyne hart, then is all the ſcripture ſhut vp, as a cornel in the ſhale, ſo that thou mayeſt read it, and commen of it, and reherſe all the ſtories of it, and diſpute wittily, and be a profounde ſophiſter, and yet vnderſtand not one iot thereof.

And thirdly that thou take the ſtories and lyues which are contained in the bible, for ſure and vndoubted enſamples, that god ſo wil deale with vs vnto the worldes ende.

¶ Herewith Reader farewell, and be commended vnto God, and vnto the grace of hys ſpirit. And firſt ſee yt thou ſtoppe not thyne eares vnto the callyng of GOD, and harden not thine hart beguiled with fleſhly interpreting of the law, and falſe imagined and hipocritiſh righteouſnes, leaſt then the Niniuites riſe with thee at the day of iudgement, and condemne thee.

And ſecondarily, if thou fynde ought amiſſe, when thou ſeeſt thy ſelfe in the glaſſe of Gods worde, thinke it neceſſary wiſdome, to amend the ſame betymes, moniſhed and warned by the enſample of other men, rather then to tary vntill thou be beaten alſo.

And thirdly, if it ſhall ſo chaunce, that the wylde luſtes of thy fleſh ſhall blynde thee, & cary thee cleane away wt A very fruitfull & good leſſon the for a tyme: yet at yt latter end, when the God of all mercy ſhall haue compaſſed thee in on euery ſyde with temtations, tribulation, aduerſities and combrance, to bryng thee home againe vnto thine owne harte, and to ſet thy ſinnes which thou wouldeſt ſo fayne couer, and put out of mynde with delectation of voluptuous paſtunes, before the eyes of thy conſcience: then cal the faythfull enſample of Ionas, and all like ſtories vnto thy remembrance, and with Ionas turne vnto thy father How thou mayſt at all tymes apply the ſtories of the Bible to thy great comfort. that ſmote thee, not to caſt thee away, but to lay a coroſie, and a fretting plaiſter vnto the pocke, that lay hidde and fret inward, to draw the diſeaſe out, & to make it appeare, that thou mighteſt feele thy ſicknes, and the danger therof, and come and receiue the healyng plaiſter of mercy.

And forget not that whatſoeuer enſample of mercy, God hath ſhewed ſince the beginnyng of the world, the The law muſt be fulfilled with the mercy that is in Chriſt. ſame is promiſed thee, if thou wylt in like maner turne agayne, and receiue it as they did, and with Ionas bee a knowen of thy ſinne and confeſſe it, & knowledge it vnto thy father.

And as the law which fretteth thy conſcience is in thine hart, and is none outward thing, euen ſo ſeeke within thy hart the plaiſter of mercy, the promiſes of forgeuenes in our Sauiour Ieſus Chriſt, accordyng vnto all the enſamples of mercy yt are gone before.

And with Ionas let them that wait on vanities, and ſeke God here and there, and in euery temple ſaue in their hartes, go: and ſeke thou the teſtament of God in thyne harte. For in thyne hart is the word of the law, & in thine In thy hart are the wordes of the law, & in thine hart are the promiſes and mercy of Chriſt. hart is the word of faith, in the promiſes of mercy in Ieſus Chriſt. So that if thou confeſſe with a repentyng hart and knowledge, and ſurely beleue that Ieſus is Lord ouer all ſinne, thou art ſafe.

And finally, when the rage of thy conſcience is ceaſed, and quieted with faſt faith in the promiſes of mercy, thē offer with Ionas the offring of prayſe and thankeſgeuyng, and pay the vowe of thy Baptiſme, that God onely ſaueth, Our ſinne is of our ſelues: but remiſſion & ſorgeuenes therof commeth frely of the mercy of God for chriſtes ſake. of his onely mercy and goodnes: that is, beleue ſtedſaſtly and preach cō ſtātly, that it is God onely that ſmiteth, and GOD onely that healeth: aſcribyng the cauſe of thy tribulation vnto thyne owne ſinne, and the cauſe of thy deliuerance vnto yt mercy of god.

And beware of the leuen that ſayth we haue power in our free will before the preaching of the Goſpel, to deſerue grace, to kepe the law of congruite, or god to bee vnrighteous. And ſay with Iohn in the firſt, that as the law was geuen by Moſes, euen ſo grace to fulfill it, is geuen by Chriſt. And when they ſay our deedes with grace deſerue heauen, ſay thou with Paule. Rom. vj that euerlaſtyng lyfe is the gift of GOD thorough Ieſus Chriſte, our Lorde, and that we be made ſonnes by fayth. Iohn. i. And therefore heires of GOD with Chriſt. Rom. viij. And ſay that we receaue all of God through faith, that foloweth repentaunce, and that we doe not our workes vnto God, but either vnto our ſelues, to ſlay the ſinne that God hath no nede of our works but we muſt do thē for our ſelues, and for the profite of our neighbors. remaineth in the fleſhe, and to waxe perfect, either vnto our neighbours, which do as much for vs agayne in other thynges. And when a man excedeth in giftes of grace, let him vnderſtand that they be geuen him, as well for his weake brethren, as for him ſelf: as though all the bread be committed vnto the panter, yet for his felowes with him, whiche geue thee thankes vnto their Lord, and recompence the panter agayn, with other kynde of ſeruice in their offices. And when they ſay that Chriſt hath made no ſatiſfaction for the ſinne we do after our Baptiſme: Chriſt hath ſatiſfied for our ſinnes, as well after baptiſme, as before Baptiſme. ſay thou with the doctrine of Paule, that in our Baptiſme we receaue the merites of Chriſtes death through repentaunce, & faith, of which two, Baptiſme is yt ſigne. And though when we ſinne of frailtie after our Baptiſme, we receaue the ſigne no more, yet we be renewed agayne through repentance, and fayth in Chriſtes bloud, of which twaine, yt ſigne of Baptiſme euen continued among vs in Baptiſing our young childrē, doth euer kepe vs in mind, & call vs backe again vnto our profeſſion if we begon aſtray, & promiſeth vs forgeueneſſe. Neither cā Our actuall ſinnes are waſhed away in Chriſtes bloud. actual ſinne be waſhed away with our workes, but with Chriſtes bloud: neither can there be any other ſacrifice, or ſatiſfaction to Godward for them, ſaue chriſtes bloud. For as much as we can do no workes vnto God, but receiue only of his mercy, with our repenting faith, through Ieſus Chriſt our lord, and only ſauiour: vnto whom and vnto God our father thorowe hym, and vnto his holy ſpirite, yt onely purgeth, ſanctifieth, and waſheth vs in the innocent bloude of our redemption, be prayſe for euer.

Amen.

The Prologue vppon the Goſpell of S. Mathew, by M. William Tyndall.

HEre haſt thou (moſtdere reader) the new Teſtamēt, or couenaunt made with vs of GOD in Chriſtes bloud. Whiche I haue looked ouer agayne (now at the laſt) with all diligence, & compared it vnto the Greke, & haue weeded out of it many fautes, which lacke of helpe at the begynning and ouerſight, did ſow therein. If ought ſeme chaunged, or not altogether agreyng with the Greeke, let the finder of the faute conſider the Hebrue phraſe, or maner of ſpeache left in the Greeke wordes. Whoſe preterperfectence and preſentence is oft both one, & the futuretence is the optatiue mode alſo, & the futuretence oft yt imperatiue mode in the actiue voyce, & in the paſſiue euer. Likewiſe perſon for perſon, number for number, and interrogatiō for a cōditionall, and ſuch lyke is with the Hebruesa common vſage.

I haue alſo in many places ſet light in the margent to vnderſtand the text by. If any mā finde fautes either with the tranſlation or ought beſide (which is eaſier for many to do, then ſo well to haue tranſlated, it thē ſelues of their owne pregnante wittes, at the beginnyng without an enſāple) to the ſame it ſhalbe lawfull to trāſlate it them ſelues, and to put what they luſt thereto. It I ſhall perceaue either by my ſelfe, or by information of other, yt ought be eſcaped me, or might more playnly be tranſlated: I will ſhortly after cauſe it to be amended. Howbeit, in many places, me thinketh it better to put a declaration in the margent, then to runne to farre from the text. And in many places where the text ſemeth at the firſt choppe hard to be vnderſtād, yet the circumſtaunces before and after, and often readyng together, make it plaine inough.

Moreouer, becauſe the kyngdome of heauen, which is the Scripture and word of GOD, may be ſo locked vp, that he which readeth or heareth it, can not vnderſtand it: as Chriſt teſtifieth how that the Scribes, and Phariſeis had ſo ſhut it vp Math. xxiij. and had taken awaye the keye of knowledge. Luke. xj. that yt Iewes which thought The Zewes to this day ar locked out from the vnderſtanding of the ſcriptures. them ſelues within, were yet ſo locked out, and are to this day, that they can vnderſtand no ſentence of the Scripture. vnto their ſaluation though they cā rehearſe the textes euery where and diſpute therof, as ſubtely as the Popiſh Doctours of Dunces darke learnyng, whiche with their ſophiſtry ſerned vs, as the Phariſeis did yt Iewes. Therfore, that I might be found faith full to my father, and Lord in diſtributyng vnto my brethren and felowes of one faith, their due and neceſſary fode: ſo dreſſing it and ſeaſonyng it, that the weake ſtomackes may receiue it alſo, and be the better for it: I thought it my dutie (moſt deare reader) to warne thee before, and to ſhew thee, the right way in, and to geue thee, the true keye to open it with all, and to arme thee agaynſt falſe Prophetes, and malicious hypocrites, whoſe perpetuall ſtudie is to blind the ſcripture with gloſes, and there to locke it vp, where it ſhould ſaue thee ſoule, & to make vs ſhoote at a wrōg marke, to put our truſt in thoſe thinges that profite their bellyes onely, and ſlea our ſoules.

The right way (yea, and the onely The right way into the vnderſtanding of the Scritures. way) to vnderſtand the Scripture vnto ſaluation is, that we earneſtly and aboue all thyng ſearch for the profeſſiō of our Baptiſme, or couenantes made betwene GOD and vs. As for an enſample. Chriſt ſayth Mat. v. Happy are the mercifull, for they ſhall obtayne mercy. Lo, here GOD hath made a couenaunt with vs, to be mercyfull vnto vs, if we will be mercyfull one to an other, ſo that the man whiche ſheweth mercy vnto his neighbour: may be bold to truſt in GOD for mercy, at all needes. And contrarywiſe, iudgement without mercy, ſhalbe to him that Iaco. 1. ſheweth not mercy. So now, if he that ſheweth no mercy, truſt in GOD for mercy, his faith is carnall and worldly, and but vayne preſumption. For God hath promiſed mercy onely to the mercyfull.

And therfore the mercyles haue not Gods word that they ſhall haue mercy: but contrarywiſe that they ſhall haue iudgement without mercy. And Math. vi. If ye ſhall forgeue then theyr fautes, your heauenly father ſhall forgeue you: but and if ye ſhall not forgeue men their faultes: no more ſhall your father forgeue you, your faultes.

Here alſo by the vertue and ſtrēgth of this couenaunt, wherewith God of his mercy, hath bounde him ſelfe to vs vnworthy: he that forgeueth his neighbour may be bold, when he returneth and amendeth, to beleue and truſt in GOD for remiſſion of what ſoeuer he hath done amiſſe. And contrarywiſe, he that will not forgeue, can not but diſpayre of forgeueneſſe in the end, and feare iudgement without mercy.

The generall couenaunt wherin all The generall couenaunt that God hath made with vs. other are comprehended & included, is this. If we meke our ſelues to god, to kepe all his lawes, after the enſample of Chriſt: then God hath bounde him ſelfe vnto vs, to kepe and make good all yt mercies promiſed in Chriſt, thoroughout all the Scripture.

All the whole law, which was geuē Lawe. to vtter our corrupt nature, is comprehended in the tenne commaundementes. In theſe commaundemento is contayned tee whole law. And the ten commaundemēts are comprehended in theſe two: loue God, and thy neighbour. And he that loueth his neighbour in GOD, and Chriſt, fulfilleth theſe two, and conſequently the ten, and finally all the other. Now if we loue our neighbours in God and Chriſt, that is to witte, if we be louyng, kynde and mercyfull to them, becauſe God hath created them vnto his likenes, and Chriſt hath redemed them, and bought them with his bloud: thē may we be bold to truſt in God through Chriſt and his deſeruing, for all mercy. For God hath promiſed and bounde him ſelfe to vs, to ſhew vs all mercy, and to be a father almighty to vs, ſo that we ſhall not neede to feare the power of all our aduerſaries.

Now if any mā that ſubmitteth not him ſelfe to kepe the cōmaundements, Where no good 〈…〉 are, there the fayth is vayne. doe thinke that hee hath any faith in God: the ſame mans fayth is vayne, worldly, damnable, diueliſh, & playne preſumption as is aboue ſayd, and is no fayth that can iuſtify, or be accepted before God. And that is it that Iames meaneth in his Epiſtle. For how can a man beleue (ſayth Paule) without a preacher, Rom. 10. Now read all the ſcripture, and ſee where God ſent any to preach mercy to any, ſaue vnto them onely that repente, and turne to God with all their hartes, to kepe his commaundementes. Ʋnto the diſobedient that wil not turne, is threatned wrath, vengeance, and damnation, according to all the terrible actes, and fearful enſamples of the Bible.

Faith now in God yt father through What fayth it is that ſaueth. our Lord Ieſus Chriſt, accordyng to the couenauntes & appointment made betwene God and vs, is our ſaluatiō. Wherfore I haue euer noted the couenantes in the margents, & alſo yt promiſes. Moreouer, where thou findeſt a promiſe, and no couenaunt expreſſed therwith: there muſt thou vnderſtand a couenaunt, that we when we be receyued to grace, know it to be our duty to kepe the law. As for an enſample when the ſcripture ſaith, Mat. 7. Aſke, and it ſhall be geuen you, ſeeke and ye ſhall fynde, knocke and it ſhall be opened vnto you. It is to be vnderſtand, if that when thy neighbour aſketh, ſeketh or knocketh to thee, thou thē ſhew hym the ſame mercy which thou deſireſt of God, then hath god bound him ſelfe to helpe thee agayne, and els not.

Alſo ye ſee that two thynges are required to be in a chriſten mā. The firſt is a ſtedfaſt fayth, and truſt in almighty Two thinges are required to be in a chriſtian man. God, to obtayne all the mercy that he hath promiſed vs, through yt deſeruyng and merites of Chriſtes bloude onely, without all reſpect to our owne workes.

And the other is, that we forſake euill, and turne to GOD to kepe hys lawes, and to fight agaynſt our ſelues and our corrupt nature perpetually, that we may do the will of God euery day better and better.

Thys haue I ſayd (moſt deare reader) to warne thee, leaſt thou ſhouldſt be deceyued, and ſhouldeſt not onely read the ſcriptures in vayne, and to no What the nature of gods word is. profite, but alſo vnto thy greater damnation. For the nature of gods worde is, that whoſoeuer read it, or heare it reaſoned and diſputed before hym, it wyll begin immediately to make hym euery day better and better, till he be grown into a perfect man in yt knowledge of Chriſt, and loue of the law of God, or els make hym worſe & worſe, till he be hardened, that he openly reſiſt the ſpirit of god, & then blaſpheme, after the enſample of Pharao, Coran, Abiron, Balam, Iudas, Symon Magus and ſuch other.

This to bee euen ſo, the woordes of Chriſt, Iohn. 3. do well confirme. This is condemnation (ſayth he) the light is come into the world, but the men loued darkenes more then light, for their deedes were euill. Behold, when the light of Gods worde commeth to a man, whether he reade it, or heare it preached or teſtified, and he yet haue no loue therto, to faſhion his lyfe therafter, but conſenteth ſtill vnto hys olde dedes of ignoraunce: then beginneth When we heare gods will and do it not, then God withdraweth his mercy and fauour from vs. hys iuſt damnation immediatly, and he is henceforth without excuſe, in that he refuſed mercy offered hym, for God offreth mercy vpon the conditiō that he will mende hys liuing: but he wyll not come vnder the couenaunte. And from that houre forward he waxech worſe and worſe, God taking hys ſpirit of mercy and grace from him, for his vnthankfulnes ſake.

And Paul writeth Rom. 1. that the heathen, becauſe whē they knew god, they had no luſt to honour hym wyth godly liuing, therfore God poured his wrath vpon them, and tooke hys ſpirit from them, and gaue thē vp to their hartes luſtes to ſerue ſinne, from iniquitie to iniquitie, till they were thorowly hardened, and paſt repentance.

And Pharao becauſe when ye word of God was in his countrey, & Gods people ſcattred throughout all his lād, & yet he neither loued thē, nor it, therfore God gaue hym vp, and in takyng hys ſpirit of grace from hym, ſo hardened hys hart with couetouſnes, that afterward no myracle could conuerte hym.

Hereunto pertaineth yt parable of the talentes. Mat. 25. The Lord commaū deth He that harkeneth to the word of God & doth it, the ſame ſhalbe bleſſed in his deede. the talent to be taken away from the euill and ſlouthfull ſeruant, and to bynde hym hand and foote, and to caſt hym into vtter darkenes, and to geue the talent vnto hym that had ten, ſaying: to all that haue, more ſhall be geuen: but from hym that hath not, that he hath, ſhal be taken from hym. That is to ſay, he that hath a good harte toward the word of god, and to garniſh it with godly liuyng, and to teſtify it to other, ye ſame ſhall increaſe daily more and more in the grace of Chriſt. But he that loueth it not, to lyue therafter, and to edify other, the ſame ſhall looſe the grace of true knowledge, & be blinded agayne, and euery day wax worſe and worſe, and blynder and blynder, tyll he be an vtter enemy of the worde of God, and hys hart ſo hardened, that it ſhall be impoſſible to conuert hym.

And Luke xij. The ſeruaunte that knoweth hys maiſters wyll and prepareth not hymſelfe, ſhall be beaten wyth many ſtripes? That is, ſhall haue greater damnation. And Mat. 7. All that heare the worde of God, and do not therafter, build on ſande: that is, as the foundation laid on ſand, can not reſiſt violence of water, but is vndermyned and ouerthrowne, euen ſo the fayth of them that haue no luſt, nor What it is to build vppon • and. loue to the law of God, builded vpon yt ſand of their owne imaginatiōs, and not on the rocke of Gods word, accordyng to hys couenauntes: turneth to deſperation in tyme of tribulatiō, and when God commeth to iudge.

And the vineyard Mat. 21. planted and hyred out to the huſbandmen that would not render to the Lorde of the fruit in due tyme, and therfore was takē from them, and hyred out to other, doth confirme the ſame. For Chriſte ſayth to the Iewes, the kingdome of heauē ſhalbe taken from you, and geuen to a nation that wyll bring forthe yt frutes therof, as it is come to paſſe. For the Iewes haue loſt the ſpirituall knowledge of God, & of his cōmaundementes, and alſo of all the ſcripture, ſo that they can vnderſtand nothyng godly. And the dore is ſo locked vppe, that all their knockyng is in vayne, though many of them take great payn for gods ſake. And Luke 13. The figge tree that beareth no fruite, is cōmaunded to be plucked vp.

And finally, hereto pertayneth with infinyte other, the terrible parable of the vncleane ſpirite (Luke. 11.) which after hee is caſt out, when hee commeth, The vncleane ſpirit that returneth in worſe ſort, thē he was when hee was caſt forth. and findeth hys houſe ſwept and garniſhed, taketh to hym 7. worſe then hymſelfe, and commeth & entreth in, and dwelleth there, and ſo is yt ende of the man worſe then the beginnyng. The Iewes, they had cleanſed themſelues with gods word, from all outward idolatry, and worſhipping of idols. But their hartes remayned ſtyll faythleſſe to godward, and toward his mercy and truth, and therfore without loue alſo, & luſt to his law, & to their neighbours for hys ſake, and through falſe truſt in their owne woorkes (to which hereſy, the chylde of perdition, the wicked biſhop of Rome with hys lawyers, hath broughte vs chriſten) were more abhominable idolaters thē before, and become ten tymes worſe in the end, then at the beginning. For the firſt idolatry was ſoone ſpyed and eaſie to be rebuked of the Prophets by the Scripture. But the latter is more ſubtill to beguile withall, and an hundreth tymes of more difficultie, to bee weeded out of mens hartes.

This alſo is a concluſion, nothyng more certayne, or more proued by the teſtimony, and enſamples of the ſcripture: that if any that fauoureth the worde of God, be ſo weake that he can Such 〈◊〉 are profeſ ſours of the worde 〈◊〉 God, and will not tame and ſcourge thē ſelues, thē will God plague 〈◊〉 ſcourge. not chaſte hys fleſh, hym wyll the lord chaſtice and ſcourge euery day ſharper and ſharper with tribulation, and miſfortune, that nothyng ſhall proſper with him, but all ſhall go againſt him, what ſoeuer he taketh in hand, & will viſite him with pouertie, with ſickeneſſes and diſeaſes, and ſhall plague him, with plague vpon plague, eche more lothſome, terrible and fearefull then other, till he be at vtter deſiaunce with his fleſh.

Let vs therefore that haue now at this tyme our eyes opened agayne, through the tender mercy of GOD, kepe a meane. Let vs ſo put our truſt in the mercy of GOD through Chriſt, that we know it our duetie to kepe the law of GOD, and to loue our neighbours, for their fathers ſake whiche created them, and for their Lords ſake which redemed them, and bought thē ſo dearely with his bloud. Lette vs walke in yt feare of God, and haue our eyes open vnto both partes of Gods couenaunts, beyng certified that none ſhalbe partaker of the mercy, ſaue hee that will fight againſt the fleſh to kepe the lawe. And let vs arme our ſelues with this remembraunce, yt as Chriſts workes iuſtifie from ſinne, and ſet vs Chriſtes deedes • et vs in the fauour of God: & our owne, helpe vs to continue in his fauour. in the fauour of GOD: ſo our owne dedes through workyng of the ſpirite of God, helpe vs to continue in the fauour and the grace, into which Chriſt hath brought vs, and that we can no longer continue in fauour and grace, then our hartes are to kepe the law.

Furthermore concernyng the lawe of God, this is a generall concluſion, that the whole lawe, whether they be ceremonies, ſacrifices, yea, or Sacramentes either, or preceptes of equitie betwene man and man, throughout al degrees of the world, all were geuē for our profite and neceſſitie onely, & not for any nede that God hath of our keping thē, or yt his ioy is encreaſed therby: or that the dede, for the dede it ſelfe doth pleaſe him. That is, all that God requireth of vs, whē we be at one with him, and doe put our truſt in him, and loue him, is that we loue, euery man his neighbour to pity hym, & to haue compaſſion on him in all his needes, and to be mercyfull vnto him. This to be euen ſo Chriſt teſtifieth, in the. vij. of Math: This is the lawe, and the Prophetes. That is, to do as thou wouldſt be done to (accordyng I meane to the doctrine of the Scripture) and not to do that thou wouldeſt not haue done to thee, is all that the law requireth & the Prophets. Loue is the fulfilling of the law.And Paul to the Rom. xiij. affirmeth alſo yt loue is that fulfillyng of the law, and that he which loueth, doth of his owne accorde all that the law requireth. And. i. Tim. i. Paul ſayth, that the loue of a pure hart and good conſcience and faith vnfayned, is the end and fulfillyng of the law. For faith vnfained in Chriſtes bloud, cauſeth ye to loue for Chriſtes ſake, which loue is the pure loue onely, & the onely Faith is cauſe of loue. cauſe of a good conſcience. For then is the conſcience pure, whē the eye looketh to Chriſt in all her deedes, to doe them for his ſake, and not for her owne ſingular aduaūtage, or any other wicked purpoſe. And Iohn, both in hys Goſpel and alſo Epiſtles, ſpeaketh neuer of any other law, then to loue one an other purely, affirmyng that we haue God him ſelfe dwellyng in vs, & all that GOD deſireth, if we loue one the other.

Seyng then, that fayth to God and loue, and mercyfulneſſe to our neighbours, is all that ye law requireth, therfore of neceſſitie the lawe muſt be vnderſtand and interprete by them. So that all inferiour lawes are to be kept & obſerued, as lōg as they be ſeruaūts to faith and loue: and then to be brokē immediatly, if thorough any occaſion, they hurt either the fayth whiche we ſhould haue to Godward, in the confidence of Chriſtes bloud, or the loue whiche we owe to our neighbours for Chriſtes ſake.

And therfore when the blinde Phariſeis murmured, and grudged at him and his Diſciples, that they brake the Sabboth day, and traditions of the elders, and that he him ſelf did eate with Publicanes, and ſinners, he aunſwered. Math. ix. allegyng Eſayas ye Prophet: Go rather and learne what this meaneth, I require mercy, and not ſacrifice. God requireth mercie and not ſacrifice.And Math. xij. Oh that ye wiſt what this meaneth, I require mercy and not ſacrifice. For onely loue and mercyfulneſſe vnderſtandeth the law: and els nothyng. And he that hath not that writtē in his hart, ſhall neuer vnderſtand the law: no, though al the angels of heauen went about to teache him. And he that hath that grauen in Onely loue vnderſtandeth the law. his hart, ſhal not onely vnderſtand the law, but alſo ſhall do of his owne inclinatiō all that is required of the law, though neuer law had bene geuen: as all mothers do of them ſelues without law vnto their children, all that can be required by any law, loue ouercommyng all payne, grief, tediouſneſſe or lothſomneſſe: and euen ſo no doubt if we had continued in our firſt ſtate of innocencie, we ſhould euer haue fulfilled the law, without compulſion of the law.

And bicauſe the law (which is a doctrine throughe teachyng euery man his duetie, doth vtter our corrupt nature) is ſufficiently deſcribed by Moſes, therfore is litle mention made therof in the new Teſtament, ſaue of loue onely, wherin all the law is included, as ſeldome mētion is made of the new Teſtament in the old law, ſaue here & there are promiſes made vnto thē, that Chriſt ſhould come and bleſſe them, & deliuer them, and that the Goſpel, and new Teſtamēt ſhould be preached and publiſhed vnto all nations.

Goſpell.The Goſpell is glad tidynges of mercy and grace, and that our corrupt nature ſhalbe healed again for chriſtes ſake, and for the merites of his deſeruynges onely. Yet on that condition that we will turne to God, to learne to keepe his lawes ſpiritually, that is to ſay, of loue for his ſake, & will alſo ſuffer the curyng of our infirmities.

New Teſtament.The new Teſtament is as much to ſay as a new couenaunt. The old Teſtamēt is an old temporall couenaunt, made betwene GOD, and the carnall children of Abraham, Iſaac, and Iacob, otherwiſe called Iſraell, vpon the deedes, and the obſeruing of a temporall law: where the reward of the kepyng is temporall life, and proſperitie in the land of Canaan, and the breaking is rewarded with tēporall death, and puniſhment. But the new Teſtamēt is an euerlaſtyng couenaūt, made vnto the children of GOD thorough faith in Chriſt, vpon the deſeruynges of Chriſt: where eternall life is promiſed to all that beleue, and death to all that are vnbeleuyng. My deedes, if I kepe the law, are rewarded with temporall promiſes of this lyfe. But if I beleue in Chriſt, Chriſtes deedes haue purchaſed for me the eternall promiſe of the euerlaſtyng lyfe. If I cōmit nothyng worthy of death: I deſerue to my reward that no man kill me: if I hurt no man, I am worthy that no mā hurt me. If I helpe my neighbour, I am worthy that he helpe me agayn. &c. So that with outward deedes with whiche I ſerue other men, I deſerue Our workes extend no farther then to our neighbour. that other men doe like to me in this world: and they extēd no further. But Chriſtes dedes extende to lyfe euerlaſting vnto all that beleue. &c. Theſe be ſufficient in this place concernyng the law and the Goſpell, new Teſtament & old: ſo that as there is but one God, one Chriſt, one faith, & one Baptiſme, euen ſo vnderſtand thou that there is but one Goſpell, thoughe many write it, and many preach it. For all preache the ſame Chriſt, & bryng the ſame glad tidinges. And therto Paules Epiſtles with the Goſpell of Iohn and his firſt Epiſtle, and the firſt Epiſtle of S. Peter, are moſt pure Goſpell: and moſt playnly, and richely deſcribe the glory of the grace of Chriſte. If ye require more of the law, ſeke in the Prologue to the Romaines, and in other places where it is ſufficiently entreated of.

¶ Repentaunce.

COncerning this word repētaunce, Why Tyndall vſed this worde repētaūce, rather then penaunce. or (as they vſed) penaunce, the Hebrue hath in the old Teſtament generally (Sob) turne, or be conuerted. For which the tranſlation that we take for S. Ieromes, hath moſt part (Conuerti) to turne, to be conuerted, and ſomtime (Agere poenitentiam) And the Greeke in the newe Teſtament hath perpetually (Metanoeo) to turne in the hart, and 〈 in non-Latin alphabet 〉 . minde, and to come to the right knowledge, and to a mans right wit agayn. For which (Metanoeo) ſ. Ieromes trāſlation 〈 in non-Latin alphabet 〉 . hath ſometime (Ago poenitentiam) I do repent: ſometime (Poeniteo) I repent, ſometime (Poeniteor) I am repentaunt: ſometyme (Habeo poenitentiam) I haue repentaunce: ſometyme (Poenitet me) it repenteth me. And Eraſmus vſeth much this worde (Reſipiſco) I come to my ſelfe, or to my right mynde againe. And the very ſence and ſignification both of the Hebrue, & alſo of the Greke word is: to be conuerted and to turne to God with all the hart, to know hys will, & to liue accordyng to his lawes, and to be cured of our corrupt nature with the oyle of his ſpirite, and wyne of obedience to his doctrine. Whiche conuerſion or turnyng if it be vnfayned, theſe foure do accompany it, and are included therin. Confeſſion, not in the Prieſtes eare, for that is but mans inuention, but to God in the hart, and The foure partes of repentan̄ce. before all the congregation of GOD, how that we be ſinners and ſinnefull, and that our whole nature is corrupt, and inclined to ſinne and all vnrighteouſnes, and therfore euill, wicked, and damnable, and his law holy and iuſt, by which our ſinnefull nature is rebuked. And alſo to our neighbours, if we haue offended any perſon particularly. Then contrition, ſorowfulnes that we be ſuch damnable ſinners, and not only haue ſinned, but are wholy enclined to ſinne ſtill.

Thirdly, fayth (of which our old • doctours haue made no mention at all in the deſcription of their penaunce) that God for Chriſtes ſake doth forgeue, vs and receyue vs to mercy, and is at one with vs, and will heale our corrupt nature. And fourthly, ſatiſfaction What maner of ſatiſfaction we • ought to make. or amendes makyng, not to god, with holy workes, but to my neighbour whom I haue hurt, and the congregation of God whome I haue offended (if any open crime be found in me) and ſubmittyng of a mans ſelfe vnto the congregation or churche of Chriſt, and to the officers of the ſame, to haue his lyfe corrected and gouerned henceforth of them, accordyng to the true doctrine of yt church of Chriſt. And note this, that as ſatiſfaction or amēdes makyng, is counted righteouſneſſe before the world, and a purgyng of ſinne: ſo that the world whē I haue made a full mendes, hath no further to complayne. Euen ſo fayth in Chriſtes bloud is counted righteouſneſſe, and a purging of all ſinne before God.

Moreouer, he that ſinneth agaynſt his brother, ſinneth alſo againſt his father almighty God, and as the ſynne committed agaynſt his brother, is purged before the world with makyng amendes, or aſking forgeuenes: euen ſo is the ſinne committed agaynſt God, purged thorow fayth in chriſtes bloud onely. For Chriſt ſayth, Iohn. 8. Except ye beleue that I am be, ye ſhal die in your ſinnes. That is to ſay, if ye thinke that there is any other ſacrifice, or ſatiſfaction to Godward, than me, ye remayne euer in ſinne before God, howſoeuer righteous ye appeare before the worlde. Wherfore now, whether ye call this (Metonoia) repētance 〈 in non-Latin alphabet 〉 . conuerſion or turning agayne to god, either amendyng, &c. or whether ye ſay, repent, be conuerted, turne to god, amend your liuing, or what ye luſt, I • n content, ſo ye vnderſtande what is ment therby, as I haue now declared.

¶ Elders.

IN the olde teſtament, the temporall Why hee nameth thē Elders, & not prieſts. heads & rulers of the Iewes, which had the gouernaunce ouer the laye, or common people, are called Elders, as ye may ſee in the foure Euangeliſtes. Out of which cuſtome, Paule in his epiſtle, and alſo Peter, call the prelates, and ſpirituall gouernours whiche are Biſhops and prieſtes, Elders. Nowe whether ye call them elders or prieſts, it is to me all one: ſo that ye vnderſtād that they be officers, and ſeruaunts of the worde of God: vnto the which all men both hie and lowe, that will not rebell againſt Chriſt muſt obey, as lōg as they preach and rule truely, and no longer.

A Prologue made vppon the Goſpell of S. Marke, by M. William Tyndall.

OF Marke read (Act. 12.) how William Tyndals Prologue vpon the Goſpell of Marke. Peter (after he was looſed out of priſon by the Angell) came to Markes mothers houſe, where many of the Diſciples were praying for hys deliueraunce. And Paul and Barnabas tooke hym with them from Ieruſalem, & brought hym to Antioche, Act. 12. and Acts. 13. Paule and Barnabas tooke Marke with them, when they were ſente to preach, from whome he alſo departed, (as it appeareth in yt ſaid chapter,) and returned to Ieruſalem agayne. And Act. 15. Paule and Barnabas were at variaunce about hym, Paule not willing to take hym with them, becauſe he forſoke them in their firſt iorney. Notwithſtanding yet, when Paule wrote the epiſtle to the Colloſſians, Marke was with hym, as he ſayth in yt fourth Chapter: of whō Paule alſo teſtifieth, both that hee was Barnabas ſiſters ſonne, and alſo his fellowe worker in the kyngdome of God.

And 2. Timothie 4. Paul cōmaundeth Timothie to bring Marke wyth hym, affirmyng that he was needefull to hym, to miniſter to hym. Finally, he was alſo with Peter when he wrote hys firſt Epiſtle, and ſo familiar, that Peter calleth hym hys ſonne, whereof ye ſee, of whom he learned hys goſpel, euen of the very apoſtles, with whom he had hys continuall conuerſation, & alſo of what authoritie his writing is, and how worthy of credence.

A Prologue made vppon the Goſpell of S. Luke, by M. William Tyndall.

LVcas was Paules companion, at the leaſt way The Prologue of W. Tyndall vpon the Goſpell of Luke. from the 16. of the Actes forth, and with hym in all his tribulation, and he went with Paule at hys laſt goyng vp to Ieruſalem. And from thence he followed Paul to Ceſarea, where he lay two yere in priſon. And from Ceſarea he went with Paul to Rome, where he lay ij. other yeares in priſon. And he was with Paul whē he wrote to the Coloſſians, as he teſtifieth in the fourth chapter, ſaying: The beloued Lucas the Phiſitian ſaluteth you. And he was with Paul when he wrote the ſecond epiſtle to Timothie, as he ſayeth in the 4. chapter, ſaying: Onely Lucas is with me: Wherby ye ſee the autoritie of the man, & of what credence and reuerence hys writing is worthy of, and thereto of whome he learned the ſtory of his Goſpell, as he hymſelfe ſayth, how that he learned it, and ſearched it out with all diligence of them that ſaw it, and were alſo partakers at the doyng. And as for the Actes of the Apoſtles, he himſelfe was at the doyng of them (at the leaſt) of the moſt parte, and had his part therin, and therefore wrote of hys owne experience.

A Prologue made vppon the Goſpell of S. Iohn, by William Tyndall.

The Prologue of W. Tyndall vpon the Goſpell of Iohn. IOhn, what he was, is manifeſt by the thre firſt euangeliſtes. Firſt chriſtes Apoſtle, and yt one of the chiefe. Then chriſtes nie kinſman, and for his ſyngular innocency and ſofteneſſe, ſingularly beloued, and of ſingular familiaritie with Chriſt, and euer one of yt thre witneſſes of moſt ſecret things. The cauſe of his writing was certaine hereſies that aroſe in his tyme, namely, ij. of which one denyed Chriſt to be very God, and the other to be very man, and to become in the very fleſhe, & nature of man. Agaynſt the whiche ij. hereſies, he wrote both his Goſpell and alſo his firſt epiſtle, and in the beginnyng of his goſpell ſayth: That the worde or thing was at the beginning, and was with God, and was alſo very God, and that all thinges were created by it, and that it was alſo made fleſh: that is to ſay, became very man, and he dwelt among vs (ſayth he) and we ſaw his glory.

And in the beginnyng of hys epiſtle he ſayth: we ſhewe you of the thyng that was from the beginnyng, whiche alſo we heard, ſaw with our eyes and our handes handled. And agayne, we ſhewe you euerlaſtyng lyfe, that was with the father and appeared to vs, & we heard and ſaw, &c.

In that he ſayeth, that it was from the beginning, and that it was eternal lyfe, and that it was with God, he affirmeth hym to be very God. And that he ſaith, we heard, ſaw, and felt, he witneſſeth y• he was very man alſo. Iohn alſo wrote laſt, and therefore touched not the ſtory that the other had compiled. But writeth moſt of faith, and promiſes, and of the Sermons of Chriſte. This be ſufficiēt concernyng the foure Euangeliſtes and their authoritie, and worthines to be beleued.

A Prologue vpon the Epiſtle of S. Paule to the Romaines, by M. William Tyndall.

FOraſmuch as this epiſtle is the principal, The epiſtle to the Romaynes to the excellenteſt part of the new Teſtament. and moſt excellent part of the new teſtament, and moſt pure Euangelion, that is to ſay, glad ridings, and that we call goſpell, and alſo a light and a way in, vnto the whole ſcripture. I thinke it meete that euery chriſten man not onely know it, by roate and without the boke, but alſo exerciſe himſelf therin euermore continually, as with the daily bread of the ſoule. No man verily can read it to oft, or ſtudy it to well, for the more it is ſtudied, the eaſier it is, the more it is chewed, the pleaſanter it is, and the more groundly it is ſearched, the precioſer thynges are found in it, ſo great treaſure of ſpirituall thinges lyeth hid therin.

I will therfore beſtow my labour & diligence, thorow this little preface or prologue, to prepare a way in, therunto, ſo farreforth as God ſhall geue me grace, that it may be the better vnderſtand of euery man, for it hath ben hitherto euill darkened with gloſes, and wonderful dreames of ſophiſters, that no man could ſpy out the intent, and meanyng of it, which neuertheleſſe of it ſelfe, is a bright lyght, and ſufficient to geue light vnto all the ſcripture.

Firſt we muſt marke diligently the Here you muſt note theſe wordes, law, ſinne, &c. Law, how it is to be vnderſtand maner of ſpeakyng of the Apoſtle, and aboue all thing, know what Paul meaneth by theſe wordes the Law, ſinne, grace, fayth, righteouſnes, fleſh, ſprite, and ſuch lyke, or els read thou it neuer ſo ofte, thou ſhalt but looſe thy labor. This word Lawe may not be vnderſtand here, after the common manner, and to vſe Pauls terme, after the maner of men, or after mans wayes: that thou wouldeſt ſay the law here in this place were nothyng but learnyng, which techeth what ought to be done, and what ought not to be done, as it goeth with mans law, where the law is fulfilled with outward workes only, though the harte be neuer ſo far of, but God iudgeth after the grounde of the harte, ye and the thoughtes and the ſecret mouinges of the mynde, therfore hys law requireth the grounde of the hart, and loue from the bottome therof, The law of God requireth the bottom of our hartes and is not content with the outward worke onely, but rebuketh thoſe workes moſt of all, which ſpryng not of loue from the ground, and low bottome of the hart, though they appeare outward, neuer ſo honeſt and good, as Chriſt in the goſpell rebuketh the phariſes aboue all other that were open ſinners, and calleth them hipocrites, that is to ſay, Simulars, and paynted Sepulchers, which Phariſes yet liued no men ſo pure, as pertayning to the outward dedes, and workes of yt law, ye, and Paul in the third chapter of his epiſtle vnto the Philippiās confeſſeth of himſelfe, that as touching the lawe, he was ſuch a one, as no man coulde complayne on, and notwithſtandyng was yet a murderer of the chriſten, per S. Paul was a great perſecutor of the chriſtians. ſecuted them, and tormented them ſo ſore, that he compelled them to blaſpheme Chriſt, & was altogether mercileſſe, as many which now fayne outward good workes, are.

For this cauſe the 115. pſalme calleth all men lyers, becauſe that no man kepeth the law from the ground of the harte, neither can kepe it.

For all men are naturally inclyned vnto euill, and hate the law, we fynde in our ſelues vnluſt, and tediouſnes to do good, but luſt and delectation to do euill. Now where no free luſt is to do good, there the bottom of the hart fulfilleth not the law, and there no doute If we be not willing to do good, then doth ſinne raign in vs. is alſo ſinne and wrathe deſerued before GOD, though there be neuer ſo great outwarde ſhew, and apparance of honeſt liuing.

For this cauſe concludeth S. Paule in the ſecond chapter, that the Iewes all are ſinners and tranſgreſſors of the law, thoughe they make men beleue thorow hipocriſie of outward works, how that they fulfill the law, & ſayth, that he onely whiche doth the law is righteous before God, meanyng therby No man can fulfill the law, but Chriſt onely. that no mā with outward workes, fulfilleth the law.

Thou (ſaith he to the Iewe) teacheſt a mā ſhould not breake wedlocke, and yet breakeſt wedlocke thy ſelfe. Wherin thou iudgeſt an other man, therein condemneſt thou thy ſelfe, for thou thy ſelfe doeſt euen the very ſame thynges whiche thou iudgeſt. As thoughe hee would ſay, thou liueſt outwardly well in the workes of the law, and iudgeſt them that liue not ſo: thou teacheſt other men: and ſeeſt a mote in an other, mās eie, but art not ware of the beame that is in thyne owne eye. For though thou keepe the lawe outwardly with works, for feare of rebuke, ſhame, and puniſhment, either for loue of reward, vantage, & vayne glory, yet doeſt thou all without luſt and loue toward the law, and haddeſt leuer a great deale otherwiſe do, if thou diddeſt not feare the lawe, ye inwardly in thine harte thou wouldeſt that there were no law, The p •• e and perfect kepyng of the law is to do the • a • e of 〈◊〉 . no nor yet God, the author and venger of the lawe (if it were poſſible) ſo paynefull it is vnto thee, to haue thyne appetites refrayned, and to bee kepte downe.

Wherfore then it is a playne concluſion, that thou from the grounde and bottome of thyne hart art an enemy to the law. What preuayleth it now, that thou teacheſt an other man not to ſteale, when thou thyne owne ſelfe art a thefe in thyne hart, and outwardly wouldeſt fayne ſteale if thou durſt? though that the outward dedes abyde not alway behind with ſuch hypocrites and diſſimulers, but breake forth among, euen as an euill ſcabbe, or a pocke can not alwayes be kept in with violence of medicine. Thou teacheſt an other man, but teacheſt not thy ſelfe, ye 〈…〉 but o • inward loue. thou w •… eſt not what thou teacheſt, for thou vnderſtadeſt not the law a right, how that it can not be fulfilled and ſatiſfied, but with inward loue and affection, much leſſe can it be fulfilled with outward deedes, and workes onely. The law encreaſeth ſinne. Moreouer the law encreaſeth ſinne, as he ſayth in the fift Chapter, becauſe that mā is an enemie to the law, for as much as it requireth ſo many thinges cleane contrarie to his nature, wherof he is not able to fulfill one pointe or title, as the law requireth it. And therfore are we more prouoked, and haue greater luſt to breake it.

For whiche cauſes ſake he ſayth in the ſeuenth Chapter, that the lawe is The law is ſpiritual ſpirituall, as though he would ſay, if the law wer fleſhly, and but mans doctrine, it might be fulfilled, ſatiſfied, and ſtilled with outward deedes. But now is the law ghoſtly and no man fulfilleth it, except that all that he doth ſpryng of loue from the bottome of the hart. Such a new hart and luſty courage vnto the law ward canſt thou neuer come by of thyne owne ſtrength & enforcement, but by the operation and workyng of the ſpirite. For the ſpirite of God onely maketh a man ſpirituall The ſpirite of god maketh a mā ſpirituall. & like vnto the law, ſo that now hence forth hee doth nothyng of feare, or for lucre or vantages ſake, or of vaine glory, but of a free hart, and of inward luſt. The law is ſpirituall, and wilbe both loued, and fulfilled of a ſpirituall hart, and therefore of neceſſitie requireth it the ſpirit, that maketh a mans hart free, and geueth him luſt and courage vnto the law ward. Where ſuch The law is good, righteous and holy. a ſpirite is not, there remaineth ſinne, grudging, and hatred againſt the law, which law neuertheleſſe is good, righteous, and holy.

Acquaint thy ſelfe therfore with the maner of ſpeakyng of the Apoſtle, and let this now ſticke faſt in thyne hart, that it is not both one, to do the dedes and workes of the law, and to fulfill the law. The worke of yt law is, what Workes of the law & the fulfilling of the law, are two things ſoeuer a man doth, or can doe of his owne free will, of his owne proper ſtrength, and enforcing. Notwithſtandyng thoughe there be neuer ſo great workyng, yet as long as their remaineth in the hart, vnluſt, tediouſnes, grudgyng, grief, payne, lothſ • nnes, & compulſion toward the law, ſo long are all the workes vnprofitable, loſt, ye and damnable in the ſight of God. This meaneth Paule in the iij. Chapter, where he ſayth, by the dedes of the lawe ſhall no fleſhe be iuſtified in the ſight of God. Hereby perceaueſt thou, that thoſe ſophiſters are but diſceauers, whiche teach that a man may and muſt prepare him ſelfe to grace and to the fauour of god, with good workes. By the workes of the law no man can be iuſtified. How cā they prepare them ſelues vnto the fauour of God, & to that whiche is good, when them ſelues can do no good, no can not once thinke a good thought, or conſent to do good, the deuill poſſeſſing their hartes, myndes, & thoughtes captiue at his pleaſure? Cā thoſe workes pleaſe GOD, thinkeſt thou, whiche are done with grief, payne, and tediouſnes, with an euill will, with a contrary and a grudgyng mynde? O holy ſaint Proſperous, how mightely, with the Scripture of Paule diddeſt thou confound this hereſie, twelue hundred yeares a goe or therupon.

To fulfill the law is, to do yt workes therof, and what ſoeuer the lawe commaundeth As the law is ſpiritual ſo it muſt be fulfilled ſpiritually. with loue, luſt, and inward affection and delectation, and to lyue godly and well, freely, willyngly, and without compulſion of the lawe, euen as thoughe there were no lawe at all. Such luſt and free libertie to loue the law, commeth onely by the workyng of the ſpirite in the hart, as hee ſayth in the firſt Chapter.

Now is the ſpirite none otherwiſe geuen, then by fayth onely, in that we beleue the promiſes of God, without waueryng how that God is true, and will fulfill all hys good promiſes toward vs for Chriſtes blondes ſake, as it is playne in the firſt Chapter, I am not aſhamed, ſayth Paule, of Chriſtes Where true fayth is, there is the ſpirit of God. glad tydynges, for it is the power of GOD vnto ſaluation to as many as beleue, for at once and together euen as we beleue the glad tydynges preached to vs, the holy ghoſt entreth into our hartes, and looſeth the bondes of the deuill, whiche before poſſeſſed our hartes in captiuitie, and held them that we could haue no luſt to yt will of God in the law, and as the ſpirite commeth by fayth onely, euen ſo fayth commeth by hearyng the word, or glad tidynges of God, when Chriſt is preached how that hee is Gods ſonne and man alſo, dead and riſen againe for our ſakes, as Our iuſtification is by fayth in Chriſt. he ſayth in the thyrd, fourth, and tenth Chapters. All our iuſtifying then commeth of faith, and faith and the ſpirite come of God, and not of vs.

Hereof commeth it, that fayth onely iuſtifieth, maketh righteous, and fulfilleth the law, for it bringeth the ſpirit through Chriſtes deſeruinges, the ſpirite bringeth luſt, looſeth the hart, maketh him free, ſetteth hym at libertie, and geueth him ſtrength to worke the deedes of the lawe with loue, euen as the law requireth, then at the laſt out of the ſame fayth, ſo workyng in the hart, ſpryng all good workes by their owne accorde. That meaneth he in the thyrd Chapter, for after he hath caſt away Out of true fayth ſpringeth all good worke • . the workes of the law, ſo that he ſoundeth as though he would breake, and diſanulle the law through fayth, he aunſwereth to that might bee layd agaynſt, ſaying, we deſtroy not the law through fayth, but mayntaine, further, or ſtabliſh the law through fayth, that is to ſay, we fulfill the law thorough fayth.

Sinne in the Scripture is not called O • ſynne. that outward worke onely committed by the body, but all the whole buſines, and what ſo euer accompanyeth, moueth or ſtirreth vnto the outward Sinne what it is? deede, and that whence the workes ſpring, as vnbelefe, pronenes and readynes vnto the deede in the grounde of the hart, with all the powers, affections and appetites, wherwith we can but ſinne, ſo that we ſay, that a man then ſinneth when he is caried awaye headlong into ſinne, all together as much as he is, of that poyſon inclination and corrupt nature, wherein hee was conceiued and borne: For there is none outward ſinne committed, except a mā be caried away all together, with life, ſoule, hart, body, luſt and mynde thereunto. The Scripture loketh ſingularly vnto the hart, & vnto the roote and originall fountaine of all ſynne, which is vnbelefe in the bottom of the hart. For as fayth onely iuſtifieth and bryngeth the ſpirit, and luſt vnto the outward good workes. Euen ſo vnbelefe onely damneth and keepeth out the ſpirit, prouoketh the fleſh, and ſtyrreth vp luſt vnto the euill outwarde works, as it fortuned to Adam & Eu • in Paradiſe. Gene. 3.

For this cauſe Chriſt calleth ſynne vnbelefe, and that notablie in the. 16. Sinne in y• ſcripture is chiefly called vnbe liefe. of Iohn, the ſpirite (ſayth he) ſhall rebuke the world of ſinne, becauſe they beleue not in me. Wherefore then before all good workes as good frutes, there muſt needes be fayth in the hart whence they ſpryng, and before all bad deedes as bad frutes, there muſt nedes be vnbelief in the hart, as in the roote, fountain, pith, and ſtrēgth of all ſinne, whiche vnbelefe is called the head of the Serpent, and of the old Dragon, which the womans ſeede Chriſt, muſt treade vnderfoote, as it was promiſed vnto Adam.

Grace and gift haue this difference. Grace properly is Gods fauour, beneuolence or kynd minde, which of his Grace, how it is vnderſtand in the ſcriptures. owne ſelfe, without deſeruyng of vs, he beareth to vs, whereby he was moued, and inclined to geue Chriſt vnto vs, with all his other giftes of grace. Gift is yt holy ghoſt, and his working Gift, what it is. which hee poureth into the hartes of them, on whō he hath mercy, and whō he fauoureth. Though the giftes & the ſpirit encreaſe in vs dayly, & haue not yet their ful perfection, ye and though there remaine in vs yet euill luſtes & ſynne, which fight agaynſt the ſprite, as he ſayth here in the 7. chapter, and in the 5. to the Galath. and as it was ſpoken before in the 3. chapter of Gen. of the debate betwene y• womans ſede, & the ſeed of yt ſerpent, yet neuertheles gods fauour is ſo great, and ſo ſtrong ouer vs for Chriſtes ſake, that we are counted for full whole, and perfect before God. For Gods fauour towarde vs, deuideth not her ſelfe, encreaſyng a little and a little, as do the giftes, but receiueth vs whole, & altogether in ful loue for Chriſtes ſake our interceſſour God for Chriſtes ſake receaueth vs. and mediator, and becauſe yt the giftes of the ſprite, & the battell, betwene the ſprite and euill luſtes, are begonne in vs already.

Of this now vnderſtandeſt thou the 7. chapter, where Paul accuſeth hymſelfe as a ſinner, and yet in the 8. chapter, There is no damnation to thē that are in Chriſt. ſayeth: there is no damnation to them that are in Chriſt, and that becauſe of the ſpirite, and becauſe the giftes of the ſprite are begonne in vs. Sinners we are, becauſe the fleſhe is not full killed, and mortified. Neuertheles, in as muche as we beleue in Chriſt, and haue the earneſt and beginning of the ſprite, God is ſo louyng & fauourable vnto vs, that he will not looke on ſuch ſinne, neither wil counte it as ſinne, but will deale with vs accordyng to our belief in Chriſt, and according to his promiſes which he hath ſworne to vs, vntyll the ſinne be full ſlayne and mortified by death.

Faythe is not mans opinion and dreame, as ſome imagine and fayne, Faith, what it is? when they heare the ſtory of the Goſpell: but when they ſee that there follow no good workes, nor amendment of liuyng, though they heare, ye, & can bable many thyngs of fayth, then they fall from the right way, and ſay, fayth onely iuſtifieth not, a man muſt haue good workes alſo, if he will be righteous and ſafe. The cauſe is when they heare the goſpell or glad tidinges, they fayne of their owne ſtrength certaine imaginations and thoughtes in their hartes, ſaying: I haue heard the goſpell, Falſe and fained faith I remember the ſtory, loe, I beleue, and that they counte right fayth, which neuertheleſſe as it is but mans imagination and faining, euen ſo profiteth it not, neither followe there any good workes, or amendmēt of liuing.

But right fayth is a thing wrought by the holy ghoſt in vs, which chaungeth vs, turneth vs into a new nature and begetteth vs a new in God, and maketh vs the ſonnes of god, as thou readeſt in the firſt of Iohn, and killeth the olde Adam, and maketh vs altogether new in the hart, mynde, wyll, luſt, and in all our affectiōs and powers of the ſoule, and bringeth the holye goſt with her. Fayth is a liuely thing, True faith is liuely. mighty in working, valiant & ſtrong, euer doyng, euer fruitfull, ſo that it is vnpoſſible, that he whiche is endued therwith, ſhould not worke alwayes good workes without ceaſing. He aſketh Fayth is not idle. not whether good workes are to be done or not, but hath done them already, ere mention be made of them, & is alway doing, for ſuch is his nature, for quicke fayth in hys hart and liuely mouyng of the ſprite, driue hym and ſtirre hym therunto. Whoſoeuer doth not good woorkes, is an vnbeleuyng perſon & faithles, & loketh roūd about him, groping after faith & good works & woteth not what faith or good workes meane, though he bable neuer ſo many thinges of faith & good workes.

Fayth is then a liuely and a ſtedfaſt truſt in the fauour of God, wherewith The true definition of fayth. we commit our ſelues altogether vnto god, & that truſt is ſo ſurely grounded, and ſticketh ſo faſt in our hartes, that a mā would not once doubt of it, though he ſhould die a thouſand tymes therefore. And ſuche truſt wrought by the holy goſt through faith, maketh a man glad luſty, chereful, & true harted vnto God, and vnto all creatures. By the meanes wherof, willingly and without compulſion he is glad, and redy to do good to euery man, to do ſeruice to euery man, to ſuffer all thinges, yt god may be loued and prayſed, which hath geuen hym ſuch grace, ſo that it is impoſſible to ſeparate good workes from Good worke • cannot be ſeparate from true fayth. fayth, euen as it is impoſſible to ſeparate heat and burning, from fire. Therfore take hede to thy ſelfe, and beware of thyne owne fantaſies and imaginations, which to iudge of fayth & good workes wyll ſeme wyſe, when in dede they are ſtarke blind, and of all things moſt fooliſh. Pray God that he wyll vouchſafe to worke faith in thine hart, or els ſhalte thou remayne euermore faythleſſe: fayne thou, imagine thou, enforce thou, wraſtle with thy ſelf, and do what thou wilt or canſt.

Righteouſnes is euen ſuch faythe, Righteouſnes & how it is to be vnderſtād. and is called Gods righteouſneſſe, or righteouſnes that is of value before God. For it is gods gift, and it altereth a man, and chaungeth him into a new ſpiritual nature, and maketh him free and liberall, to pay euery man his duety. For through fayth a mā is purged of his ſinnes, and obteyneth luſte vnto the law of God, whereby he geueth God hys honor, and payeth hym that he oweth hym, and vnto men he doth ſeruice willingly, wherwith ſoeuer he can, and payeth euery man his duety. Such righteouſnes can nature, freewill, and our owne ſtrength neuer bring to paſſe: for as no man can geue himſelfe faith, ſo can he not take away vnbeliefe, how then can he take away any ſinne at all? Wherefore all is falſe hipocriſie & ſinne, whatſoeuer is done without fayth, or in vnbeliefe, as it is euident in the 14. chapter vnto the Romains, though it appeare neuer ſo glorious, or beautiful outwardes.

Fleſhe and ſprite mayeſt thou not Fleſh & ſpirite what they are, & • ow to vnderſtand? them. here vnderſtand, as though fleſh were onely that which pertayneth vnto vnchaſtitie, and the ſpirite that which inwardly pertayneth to the harte: but Paul calleth fleſh here as Chriſt doth, Iohn. 3. All that is borne of fleſhe, that is to witte, the whole man, with lyfe, ſoule, body, wit, will, reaſon, & whatſoeuer he is, or doth within and without, becauſe that theſe all, and all that is in man ſtudy after the worlde, and the fleſh. Call fleſhe therfore whatſoeuer (as long as we are without yt ſpirite of GOD) we thinke or ſpeake of God, of fayth, of good workes, and of ſpirituall matters. Call fleſhe alſo all How this word fleſhe is to be vnderſtand in the Scripture. works which are done without grace, and without the working of the ſprite, howſoeuer good, holy, and ſpirituall they ſeeme to be, as thou mayeſt proue by the 5. chapter vnto the Galathians, where Paule numbreth worſhipping of idoles, witchcraft, enuy and hate among the dedes of the fleſh, and by the 8. vnto the Romaines, where he ſayth, that the law by the reaſon of the fleſhe is weake, which is not vnderſtand of vnchaſtitie onely, but of all ſinnes, and Incredu •• tie is the chief of all ſinnes. moſt ſpecially, of vnbeliefe, which is a vice moſt ſpirituall, and grounde of all ſynnes.

And as thou calleſt him whiche is not renewed with the ſpirit, and borne Fleſhe is here well deſcribed. agayne in Chriſt, fleſh, & all his dedes, euen the very motions of his hart, and minde, his learning, doctrine and contemplation of hye thinges, his preaching, teaching, and ſtudy in the Scripture, buildyng of Churches, foundyng of Abbeyes, geuing of almes, Maſſe, mattēs, & what ſoeuer he doth, though it ſeme ſpiritual, and after the lawes of God: So contrarywiſe call him ſpirituall which is renewed in Chriſt, and all his deedes whiche ſpryng of fayth, ſeme they neuer ſo groſe, as the waſhyng of the Diſciples feete done by Chriſt, and Peters fiſhing after the reſurrection, yea and al the dedes of matrimony What ſo • euer procedeth of faith is ſpirituall. are pure ſpiritual, if they procede of faith, and what ſoeuer is done with in the lawes of God, though it be wrought by the body, as the very wiping of ſhooes, and ſuch like, how ſoeuer groſe they appeare outward. With out ſuch vnderſtādyng of theſe wordes canſt thou neuer vnderſtand this Epiſtle of Paule, neither any other place in the holy Scripture. Take hede therfore, for who ſoeuer vnderſtādeth theſe wordes otherwiſe, the ſame vnderſtā deth not Paule, what ſoeuer he be. Now will we prepare our ſelues vnto the Epiſtle.

For as much as it becommeth the preacher of Chriſtes glad tydings, firſt A neceſſary and profitable inſtruction for all preachers. through openyng of the law, to rebuke all thinges, and to proue all thynges ſinne, that procede not of the ſpirite, & of faith in Chriſt, and to proue all men ſinners, and children of wrath by inheritaunce, and howe that to ſinne is their nature, and that by nature they can no otherwiſe doe then ſinne, and therewith to abate the pride of man, and to bring him vnto the knowledge of him ſelfe, and of his miſerie & wretchednes, that he might deſire helpe. Euen ſo doth S. Paule, and beginneth in the firſt Chapter to rebuke vnbelefe The maner of S. Paūles doctrine. and groſe ſinnes, which all men ſee as the Idolatrie, and as the groſe ſinnes of the heathen were, and as the ſinnes now are of all them, whiche liue in ignoraunce without fayth, and without the fauour of GOD, and ſayth. The wrath of GOD of heauen appeareth through the Goſpell vpon all men, for their vngodly, & vnholy lyuyng. For though it be knowē, and dayly vnderſtād Nature is ſo blinde that we cā not ſee nor vnderſtand the goodnes of God & hys mercy ſhewed vnto vs in Chriſt Ieſu hys • owne. by the creatures, that there is but one God, yet is nature of herſelf, with out the ſpirit and grace, ſo corrupt and ſo poyſoned, that men neither can thanke him, neither worſhip him, neither geue him his due honor, but blind thē ſelues, and faule without ceaſyng into worſe caſe, euen vntill they come vnto worſhipping of Images, & workyng of ſhamefull ſinnes whiche are abhominable and agaynſt nature, and moreuer ſuffer the ſhame vnrebuked in other, hauing delectation and pleaſure therein.

In the ſecond Chapter he procedeth further, and rebuketh all thoſe holy people alſo whiche without luſt, and loue to the law, liue wel outwardly in S. Paule cōdemneth all hipocriſi • . the face of the world, and condemne other gladly, as the nature of all hypocrites is, to thinke them ſelues pure in reſpect of open ſinners, and yet hate the law inwardly, and are full of couetouſnes and enuy, and of all vnclēnes. Math. xxiij. Theſe are they whiche deſpiſe the goodnes of GOD, and accordyng to the hardenes of their hartes, heape together for thē ſelues the wrath of God. Furthermore S. Paule as a How S. Paul rebuketh hypocrites. true expounder of the law, ſuffreth no man to be without ſinne, but declareth that all they are vnder ſinne, whiche of freewill, and of nature will liue well, & ſuffreth them not to be better thē the open ſinners, yea he calleth them hard harted, and ſuch as can not repent.

In the thyrd Chapter he mingleth both together, both the Iewes and the Gentiles and ſayth, that the one is as The difference betwene the Iewe & the Gentile. the other, both ſinners, & no difference betwene them, ſaue in this onely, that the Iewes had the word of God committed vnto them. And though many of them beleued not thereon; yet is Gods truth and promiſe thereby neither hurt, nor miniſhed: And he taketh in his way, and allegeth the ſaying of the 50. Pſalme, that God might abyde true in his wordes, & ouercome when he is iudged. After that he returneth to his purpoſe agayn, and proueth by the All men are ſinners. Scripture, that all men without difference, or exceptiō are ſinners, and that by the workes of the law no mā is iuſtified: but that the law was geuen to vtter, and to declare ſinne onely. Thē hee begynneth, and ſheweth the right way vnto righteouſnes, by what meanes The waye howe wee muſt bee made righteous. mē muſt be made righteous and ſafe, and ſayth. They are all ſinners & without prayſe before God, and muſt without their own deſeruyng be made righteous throughe fayth in Chriſte, which hath deſerued ſuch righteouſnes for vs, and is become vnto vs Gods mercyſtole, for the remiſſion of ſinnes that are paſt: thereby prouyng that chriſtes righteouſnes which commeth on vs through fayth, helpeth vs onely: whiche righteouſnes (ſayth he) is now declared through the Goſpell, & was teſtified of before, by the lawe of the Prophetes. Furthermore (ſayth Faith obteineth the fulfillyng of the law. he) the law is holpē and furthered thorough fayth, thoughe that the workes therof, with all their boaſt are brought to nought.

In the iiij. Chapter (after that now by the 3. firſt Chapters the ſinnes are opened, and the way of faith vnto rightuouſnes layd) he begynneth to aunſwere vnto certain obiections and cauillations. And firſt putteth forth thoſe blinde reaſons, whiche commonly they that wilbe iuſtified by their owne workes are wont to make, when they heare that faith onely without workes iuſtifieth, ſaying, ſhall men do no good S. Paule aūſwereth to the caueling queſtion that our Papiſtes vſe agaynſt iuſtificatiō of faith onely. workes, yea, and if fayth onely iuſtifieth, what nedeth a man to ſtudie for to do good workes? He putteth forth therfore Abraham for an enſample, ſaying, what did Abraham with his workes, was all in vayne, came his workes to no profite? And ſo concludeth that Abraham without, and before al workes was iuſtified and made righteous. In ſo much that before the worke of Circumciſiō he was prayſed of the Scripture, and called righteous by his fayth onely. Gene. xv. So that he did not the worke of Circumciſion, for to bee holpen there by vnto righteouſneſſe, whiche yet God commaunded hym to do, & was a good worke of obedience. So in likewiſe no doubt none other workes helpe any thyng at all vnto a mās iuſtifiyng, but as Abrahams Circumciſiō was an outward ſigne wherby he declared his righteouſnes which he had by fayth, and his obedience and readynes vnto the will of God, euen ſo are all other good workes outward ſignes and outward frutes of fayth, & Good workes are ou • ward ſignes of true fayth. of the ſpirite, which iuſtifie not a man, but that a man is iuſtified already before god inwardly in the hart, through faith, and through the ſpirite purchaſed by Chriſtes bloud.

Herewith now ſtabliſheth S. Paul his doctrine of faith, afore rehearſed in the thyrd Chapter, and bringeth alſo teſtimony of Dauid in the xij. Pſalme, whiche calleth a man bleſſed, not of workes, in that his ſinne is not rekened, and in that fayth is imputed for righteouſnes, though he abide not afterward without good workes, when he is once iuſtified. For we are iuſtified, Wee are firſt iuſtified, thē foloweth good workes. & receiue the ſpirite for to do good workes, neither were it otherwiſe poſſible to do good workes, except we had firſt the ſpirite.

For howe is it poſſible to doe any thyng well in the ſight of God, while we are yet in captiuitie and bondage vnder the deuill, and the deuill poſſeſſeth vs all together, and holdeth our hartes, ſo that we can not once conſent vnto the will of God? No man therfore can preuent the ſpirite in doyng good, the ſpirite muſt firſt come, and wake him out of his ſleepe, with the thunder of the law and feare him, and ſhew him his miſerable eſtate & wretchednes, and make him abhorre & hate him ſelfe, and to deſire helpe, and then comfort him agayne with the pleaſaūt rayne of the Goſpell, that is to ſay, with the ſweete promiſes of God in Chriſt, and ſtirre vp faith in him to beleue the promiſes: then when he beleueth Gods mercy moueth vs to fayth in his promiſes, ſo that God in al things worketh our iuſtification. the promiſes, as God was mercyfull to promiſe, ſo is he true to fulfill them, and wil geue him the ſpirite and ſtrength, both to loue the will of God, & to worke there after. So ſee we that God onely (whiche accordyng to the Scripture worketh all in all thinges) woorketh a mans iuſtifiyng, ſaluation and health, yea, & poureth fayth & belefe, luſt to loue Gods will, & ſtrength to fulfill the ſame into vs, euen as water is poured into a veſſell, and that of his good will and purpoſe, and not of our deſeruynges and merites: Gods Gods mercy ſaueth vs, and not we our ſelues. mercy in promiſing, and truth in fulfilling his promiſes ſaueth vs, and not we ourſelues, and therfore is al laude prayſe & glory, to be geuen vnto God for his mercy and truth, and not vnto vs, for our merites and deſeruynges. After that he ſtretcheth hys example out agaynſt all other good workes of the law, and cōcludeth that the Iewes can not be Arahams heyres, becauſe of bloud and kinred onely, and much leſſe by the workes of the law, but muſt inherite If we lack Abrahams fayth, we cannot be Abrahams children. Abrahams fayth, if they wilbe the right heyres of Abraham, for as much as Abraham before the law, both of Moſes, & alſo of Circumciſion, was through faith made righteous, and called the father of all them that beleue, & not of them that worke. Moreouer the law cauſeth wrath, in as much as no mā can fulfill it with loue and luſt, and as longe as ſuch grudgyng, hate and indignation agaynſt the law remayneth in the hart, and is not takē away by the ſprite that commeth by fayth, ſo long no doubt the workes of the law, Fayth onely receaueth the grace that cōmeth by Abraham. declare euidētly that the wrath of god is vpon vs, and not fauour: wherfore fayth only receyueth the grace promiſed vnto Abraham. And theſe enſamples were not written for Abrahams ſake onely (ſayth he) but for oures alſo, to whom if we beleue, fayth ſhallbe reckened lykewiſe for ryghteouſneſſe, as he ſayth in the end of the chapter.

In the 5. chapter he commendeth the The frutes & workes of fayth. fruit and workes of faith, as are peace, reioycing in the conſcience, inwarde loue to God, and mā, moreouer boldneſſe, truſt, confidence, and a ſtrong & a luſty mynd, and ſtedfaſt hope in tribulation, and ſuffering. For all ſuch follow, where the right fayth is, for the aboundant graces ſake, and giftes of the ſprite, which god hath geuen vs in Chriſt, in that he ſuffred hym to die for vs yet his enemies.

Now haue we then that fayth only before all workes iuſtifieth, and that it Fayth before all workes iuſtifieth. followeth not yet therfore, that a man ſhould do no good workes, but that yt right ſhapē workes abide not behind, but accompany fayth, euen as brightneſſe doth the ſunne, and are called of Paul the fruites of the ſprite. Where yt ſpirite is, there it is alwayes ſommer, Good workes are the fruites of fayth. and there are alwayes good fruites, that is to ſay good workes. This is Paules order, that good works ſpring of the ſprite, ye ſpirit commeth by fayth, and faythe commeth by hearyng the worde of God, when the glad tidings and promiſes which God hath made vnto vs in Chriſt are preached truely, and receiued in the ground of the hart, with out waueryng or doub • ing, after that the law hath paſſed vpon vs, and hath damned our conſciences. Where the worde of God is preached purely, Where true fayth is there are good workes. and receiued in the hart, there is faith, the ſpirit of God, & there are alſo good workes of neceſſitie, whenſoeuer occaſiō is geuē. Where Gods word is not purely preached, but mens dreames, traditions, imaginations, inuentiōs, ceremonies, & ſuperſtition, there is no fayth, and conſequently no ſpirite that commeth of GOD, and where Gods ſpirite is not, there can bee no good workes, euen as where an apple tree is not, there can grow no apples, but there is vnbeliefe the diuels ſprite, and euill workes. Of this Gods ſprite and hys fruites, haue our holy hipocrites not once knowen, neither yet taſted how ſwete they are, though they fayne many good workes of their own imaginatiō to be iuſtified withal, in which is not one cromme of true fayth, or ſpiritual Where fayth lacketh there is all euill workes. loue, or of inward ioy, peace and quietnes of conſcience, for as much as they haue not the worde of GOD for them, that ſuch workes pleaſe GOD, but they are euen the rotten fruites of a rotten tree.

After that he breaketh forth, and runneth at large, & ſheweth, whence both ſinne and righteouſneſſe, death and life come. And he compareth Adam and Chriſt together, thus wiſe reaſonyng and diſputyng, that Chriſt muſt nedes come as a ſeconde Adam, to make vs heyres of his righteouſneſſe, through a new ſpiritual birth, without our deſeruinges. Euen as the firſt Adam made vs heyres of ſynne, through the bodily generation without oure deſeruyng. Wherby it is euidently knowne, and As by •• ā came ſinne, ſo by Chriſt came ſaluation. proued to the vttermoſt, that no man can bryng himſelfe out of ſynne vnto righteouſneſſe, no more then he could haue withſtād, that he was borne bodily. And yt is proued herewith, for as much as yt very law of God, which of right ſhould haue helped, if any thyng could haue holpē, not onely came and brought no helpe with her, but alſo encreaſed ſynne, becauſe that the euil and poiſoned nature is offēded, and vtterly diſpleaſed with the law, and yt more ſhe is forbid by the lawe, the more is ſhe prouoked, and ſet a fyre to fulfill & ſatiſfie her luſtes. By the law then we ſee clearely, that we muſt needes haue Chriſt to iuſtify vs, with his grace, & to helpe nature.

In the vi. he ſetteth forthe the chiefe and principall worke of fayth, the battayle The principall work of faith, and the battaile betwen the ſpirite and the fleſh. of the ſprite agaynſt the fleſhe, how the ſprite laboureth and enforceth to kyll the remnaunt of ſinne and luſt: which remayne in the fleſhe, after our iuſtifiyng. And this chapiter teacheth vs, that we are not ſo free from ſinne through fayth, that we ſhould henceforth go vp and down, idle, careleſſe, & ſure of our ſelues, as thoughe there were now no more ſynne in vs. Yes, there is ſinne remayning in vs, but it is not reckoned, becauſe of fayth and of the ſprite, which fyght agaynſte it. Wherefore we haue inough to doe all our lyues long, to tame our bodies, & and to compell the members to obey the ſprite, and not the appetites: that therby we myght be like vnto chriſtes death and reſurrection, and might fulfill our baptiſme, which ſignifieth the mortifiyng of ſinnes, and the new lyfe of grace. For this battayle ceaſeth not in vs vntill the laſt breath, and vntyll that ſinne be vtterly ſlayne by the deth of the body.

This thyng (I meane to tame the body, and ſo forth) we are able to doe (ſayth he) ſeyng we are vnder grace, & not vnder the lawe. What it is, not to be vnder the lawe he himſelfe expoundeth. For not to be vnder the lawe, is not ſo to be vnderſtand, that euery mā may do what hym luſteth. But not to be vnder the law is, to haue a fre hart What it is not to be vnder the law. renewed with the ſprite, ſo that thou haſt luſt inwardly of thine owne accorde, to do that which the lawe commaundeth, without compulſion, yea, though there were no law. For grace that is to ſay gods fauour, bringeth vs the ſprite, & maketh vs loue the lawe, ſo is there now no more ſinne, neither is the law now any more agaynſt vs, but at one, & agreed with vs, and we with it. But to be vnder the law, is to What it is to be vnder the lawe. deale with the workes of the law, and to worke without the ſprite and grace, for ſo long no doubt ſinne raigneth in vs through the law, that is to ſay, the lawe declareth yt wee are vnder ſinne, and that ſinne hath power and dominion ouer vs, ſeyng we can not fulfill the law, namely within in the hart, for as much as no man of nature fauoureth the law, conſenteth therunto, and deliteth therein, which thyng is exceedyng great ſynne, that we cannot conſent to the law, which law is nothyng els ſaue the will of God.

This is the right freedome and libertie The right fredome, & libertie frō ſinne, and from the law. from ſinne, and from the lawe, whereof he writeth vnto the ende of this chapter, that it is a freedom to do good onely with luſt, and to liue well without compulſion of the law. Wherfore this freedome is a ſpirituall freedome, which deſtroyeth not the lawe, but miniſtreth that which the law requireth, and wherwith the law is fulfilled, that is to vnderſtand, luſte and loue, wherewith the law is ſtilled, and accuſeth vs no more, compelleth vs no more, neither hath ought to craue of vs any more. Euen as thoughe thou were in debt to an other man, and wer Example. not able to pay, two maner of wayes mighteſt thou be loſed. One way, if he would require nothyng of thee, and break thine obligation. An other way, if ſome other good man woulde paye for thee, and geue thee as muche as thou mighteſt ſatiſfie thyne obligation with all. On this wyſe hath Chriſte made vs fre from the law, & therfore is this no wylde fleſhly libertie, yt ſhould do nought, but that doth all thynges, and is free from the crauyng and debt of the law.

In the ſeuenth he confirmeth yt ſame, with a ſimilitude of the ſtate of matrimony. As whē the huſband dyeth, the wyfe is at her libertie, and the one loſed and departed from the other, not that the woman ſhould not haue power to mary vnto an other man, but rather now firſt of all is ſhe free, & hath power to mary vnto an other man, which ſhe could not do before, till ſhe was looſed from her firſt huſband. Euen Our conſciences bound, and in daunger to the lawe by olde Adam, ſo lōg as he liueth in vs. ſo are our conſciences bound, and in daunger to the law vnder olde Adam, as long as he liueth in vs, for the law declareth yt our hartes are bound, and that we cannot diſconſent from hym, but when he is mortified & killed by the ſprite: then is the conſcience free and at libertie, not ſo that the conſcience ſhall now nought doe, but nowe firſt of all cleaueth vnto an other, that is to witte, Chriſt, and bringeth forth the fruites of lyfe. So now to be vnder the lawe, is not to be able to fulfill the law, but to be detter to it, and not able to pay that, which the lawe requireth. And to be loſe from the lawe, is to fulfill it, and to pay that which the lawe demaundeth, ſo that it can now henceforth aſke thee nought.

Conſequently Paul declareth more largely the nature of ſynne, and of the The law requireth of vs that which we cannot pay. law, how that through the law, ſynne reuiueth, moueth her ſelfe, and gathereth ſtrength. For the olde man and corrupt nature, the more he is forbidden, and kept vnder of the law, is the more offended and diſpleſed therwith, for as much as he cannot pay yt which is required of the lawe. For ſynne is his nature, and of himſelfe, he cannot but ſinne. Therefore is the law death to hym, torment and martirdom. Not that the lawe is euill, but becauſe that the euill nature can not ſuffer yt which is good, & cannot abyde that the law ſhould require of him any good thing: like as a ſicke mā cannot ſuffer that a man ſhould deſire of hym to runne, to leape, and to doe other deedes of an whole man.

For which cauſe S. Paule concludeth, that where the law is vnderſtand and perceiued in the beſt wiſe, there it doth no more, but vtter ſynne, & bryng vs vnto the knowledge of our ſelues, and therby kyl vs, and make vs bond vnto eternall damnation, and detters of the euerlaſtyng wrath of God, euen as he well feeleth and vnderſtandeth whoſe conſcience is truely touched of the law. In ſuch daunger were we ere The law doth vtter and declare what ſinne is. the law came, that we knew not what ſinne ment, neither yet knowe we the wrath of God, vppon ſinners, tyll the law had vttered it. So ſeeſt thou that a man muſt haue ſome other thyng, ye & a greater and a more mighty thing the the law, to make hym righteous & ſafe. They that vnderſtand not the law on this wiſe, are blinde, and go to worke preſumptuouſly, ſuppoſing to ſatiſfie the law with workes. For they know not that the law requireth a free, a willing, a luſty and a louing hart. Therfore they ſee not Moſes right in yt face, the vayle hangeth betwene, and hideth his face, ſo that they can not behold the glorie of his countenaunce, how that the law is ſpiritual, and requireth the hart. I may of myne own ſtrength refraine that I do myne enemy no hurt, but to loue him with all myne hart, & to put awaye wrath cleane out of my What w • may do of our ſelues, and what we may not do. mind, cā I not of mine own ſtrength. I maye refuſe money of myne owne ſtrength, but to put away loue vnto riches out of myne hart, can I not do of myne owne ſtrength. To abſtaine from adultery (as concernyng the outward dede) can I doe of myne owne ſtrēgth, but not to deſire in mine hart, is as vnpoſſible vnto me, as is to choſe whether I will hungre or thruſt, and yet ſo the law requireth. Wherfore of a mans owne ſtrength is the law neuer fulfilled, we muſt haue therunto Gods fauour and his ſpirite, purchaſed by Chriſtes bloud.

Neuertheleſſe when I ſaye a man may do many things outwardly clean agaynſt his hart, we muſt vnderſtand y• mā is but driuen of diuers appetites, and the greateſt appetite ouercōmeth the leſſe, and carieth the mā away violently with her.

As when I deſire vengeaunce, and feare alſo the incōuenience that is like to folowe, if feare bee greater I abſtaine, if the appetite that deſireth vengeaunce be greater, I can not but proſecute the dede, as we ſee by experiēce in many murtherers & theeues, which though they be brought into neuer ſo great perill of death, yet after they haue Where feare and ſhame is away, there all wickednes is committed. eſcaped, do euen the ſame agayne. And common women proſecute their luſtes becauſe feare & ſhame are away, when other whiche haue the ſame appetites in their hartes, abſtaine at the leſt way outwardly, or worke ſecretly beyng ouercome of feare and of ſhame, and ſo likewiſe is it of all other appetites.

Furthermore he declared, how the ſpirite, and the fleſh fight together in one man, and maketh an enſample of him ſelf, that we might learne to know that worke a right, I meane to kill ſinne in our ſelues. He calleth both the ſpirit, and alſo the fleſh a law, becauſe that like as the nature of Gods law is The fleſhe is contrary to the ſprite to driue, to compell, and to craue, euen ſo the fleſh driueth, compelleth, craueth and rageth, agaynſt the ſpirite, and wil haue her luſtes ſatiſfied. On the other ſide driueth the ſpirite, crieth and fighteth againſt the fleſh, and will haue his luſt ſatiſfied. And this ſtrife dureth in The ſprite luſteth contrary to the fleſh. vs, as long as we liue, in ſome more & in ſome leſſe, as the ſpirite or the fleſh is ſtronger, & the very man his owne ſelfe is both the ſpirite and the fleſhe, which fighteth with his owne ſelf, vntil ſinne be vtterly ſlayne, and he all together ſpirituall.

In the viij. Chapter he comforteth ſuch fighters, that they diſpayre not be cauſe of ſuch fleſhe, either thinke that they are leſſe in fauour with God. And he ſhewed how that the ſinne remaynyng in vs hurteth not, for there is no There is no daunger to thē that are in Chriſt. daunger to them, that are in Chriſt whiche walke not after the fleſh, but fight agaynſt it. And he expoundeth more largely what the nature of the fleſh, and of the ſpirit is, and how the ſpirite commeth by Chriſt, whiche ſpirite maketh vs ſpirituall, tameth, ſubdueth, and mortifieth the fleſh, and certifieth vs that we are neuertheleſſe the ſonnes of God, & alſo beloued, though that ſinne rage neuer ſo much in vs, ſo long as we folow the ſpirite, and fight agaynſt ſinne to kill and mortifie it. And becauſe the chaſtiſyng of the fleſh, the croſſe, and ſufferyng are nothyng pleaſaūt, he comforteth vs in our paſſions and afflictions, by the aſſiſtance of the ſpirite, which maketh interceſſiō to GOD for vs mightely with gronynges that paſſe mans vtteraunce, mans ſpeach can not comprehēd them, and the creatures morne alſo with vs of great deſire that they haue, that we were looſed from ſinne, and corruption of the fleſh. So ſee we that theſe three Chapters, the vj. vij. viij. do none othyng The right worke of fayth, is to mortify the fleſh. ſo much as to driue vs vnto the right worke of faith, whiche is to kill the old man, and mortifie the fleſh.

In the. ix. x. and. xj. Chapters he treateth of Gods predeſtinatiō, whēce it ſpringeth all together, whether we ſhall beleue or not beleue, be looſed frō ſinne, or not be looſed. By whiche predeſtinatiō our iuſtifiyng, and ſaluatiō, are cleane taken out of our hands, and put in the hands of God onely, which thyng is moſt neceſſary of all. For we Predeſti •… cion is in the handes of God. are ſo weake and ſo vncertaine, that if it ſtode in vs, there would of a truth no man be ſaued, the deuill no doubt would deceaue vs. But now is God ſure, that his predeſtinatiō can not deceaue him, neither can any man withſtand or let him, and therefore haue we hope and truſt agaynſt ſinne.

But here muſt a marke be ſet vnto thoſe vnquiet, buſie, and hye climyng ſpirites, how farre they ſhall go: which firſt of all bryng hether their hye reaſons and pregnaunt wittes, and begyn firſt from an hye to ſearch the bottomleſſe ſecretes of Gods predeſtination, whether they bee predeſtinate or not. Theſe muſt nedes either caſt them ſelues down headlong into deſperation, or els commit thē ſelues to fre chaunce careleſſe. But folow thou the order of How farre we may proceede in predeſtination. this Epiſtle, and nooſell thy ſelfe with Chriſt, and learne to vnderſtand what the law and yt Goſpell meane, and the office of both two, that thou mayeſt in the one know thy ſelfe, and how that thou haſt of thy ſelfe no ſtrength but to ſinne, & in the other the grace of Chriſt, and then ſee thou fight agaynſt ſinne, and the fleſh as the. vij. firſt Chapters teach thee. After that when thou art come to the viij. Chapter, & art vnder the croſſe, and ſuffryng of tribulation, the neceſſitie of preſtination will waxe ſweete, and thou ſhalt well feele how precious a thyng it is. For except thou haue borne the croſſe of aduerſitie, and temptation, & haſt felt thy ſelfe brought vnto the very brimme of deſperation, yea and vnto hell gates, thou canſt neuer medle with the ſentēce of predeſtination, without thyne owne harme, & without ſecret wrath and grudgyng in wardly agaynſt God, for otherwiſe it ſhall not be poſſible for thee to thinke that God is righteous, & iuſt. Therefore Predeſtin • tion is not raſhly to be diſputed of. muſt Adam be well mortified, and the fleſhely wytte brought vtterly to nought, yet that thou mayeſt awaye with this thyng, and drinke ſo ſtrong wyne. Take hede therefore vnto thy ſelfe, that thou drinke not wyne, while thou art yet but a ſucklyng. For euery learning hath her tyme meaſure & age, and in Chriſt is there a certaine childhode, in whiche a man muſt be content with milke for a ſeaſon, vntill he waxe ſtronge, and growe vp, vnto a perfect man in Chriſt, and be able to eate of more ſtrong meate.

In the xij. Chapter, he geueth exhortations. For this maner obſerueth Paul in all his Epiſtles, firſt he teacheth Chriſt, and the fayth, then exhorteth he to good workes, and vnto continuall mortifiyng of the fleſh. So here teacheth he good workes in deede, and the true ſeruyng of God, and maketh all men Prieſtes, to offer vp, not money and beaſtes, as the maner was in the tyme of the law, but their own bodies Which are good workes mete to be done. with killyng, and mortifiyng the luſtes of the fleſhe. After that he deſcribeth the outward conuerſation of Chriſten men, how they ought to behaue them ſelues in ſpirituall thinges, how to teach, preach and rule in the cō gregation of Chriſt, to ſerue one an other, to ſuffer all things patiently, and to commit wreake and vengeaunce to God: in concluſion how a Chriſten mā ought to behaue him ſelfe vnto all men to frend, foe, or whatſoeuer he be. Theſe are the right workes of a Chriſten mā whiche ſpryng out of fayth. For fayth keepeth not holy day, neither ſuffreth any man to be idle, whereſoeuer ſhe dwelleth.

In the. xiij. he teacheth to honour the worldly and temporall ſword. For though that mans law, and ordinaūce make not a man good before God, neither iuſtifie him in the hart, yet are they ordeined for the furtheraunce of the cō mon wealth, to mainteine peace, to puniſh the euill, and to defend the good. Therfore ought the good to honor the temporal ſword, and to haue it in reuerence, though as concernyng them ſelues they neede it not, but would abſtaine from euill of their owne accord, yea, and do good without mans lawe, but by the law of the ſpirite which gouerneth the hart, and guideth it vnto all that is the will of God. Finally he comprehendeth and knitteth vp all in loue. Loue of her own nature beſtoweth all that ſhe hath, and euen her own ſelfe on that whiche is loued. Thou Loue is y• fulfilling of the law. nedeſt not to bid a kynd mother to belouyng vnto her onely ſonne, much leſſe ſpiritual loue which hath eyes geuen her of GOD, nedeth mans law to teach her to do her duetie. And as in yt begynnyng he did put forth Chriſt as the cauſe, and author of our righteouſnes and ſaluation, euen ſo here ſetteth he hym forth, as an enſample to counterfaite that as he hath done to vs, euē ſo ſhould we do one to an other.

In the xiiij. Chapter he teacheth to deale ſoberly with the conſciences of the weake in the fayth, whiche yet vnderſtand not the libertie of Chriſt perfectly enough, and to fauour them of We muſt deale louingly with our weake brethren. Chriſten loue, and not to vſe the libertie of the faith vnto hinderāce, but vnto the furtheraunce and edifiyng of the weake. For where ſuch conſideratiō is not, there foloweth debate, and deſpiſing of the Goſpell. It is better there to forbeare the weake a while, vntill they waxe ſtrong, then that the learnyng ſhould come altogether vnder fote. And ſuch worke is ſingular work of loue, ye, and where loue is perfecte, there muſt nedes be ſuch a reſpect vnto the weake, a thing that Chriſt commaunded and charged to be had aboue all thinges.

In the 15. Chapter he ſetteth forthe Chriſt agayne to be counterfaited, that we alſo by hys enſample ſhould ſuffer other that are yet weake, as them that The weaknes of our brethren is to be conſidered. are fraile, open ſinners, vnlearned, vnexpert, and of lotheſome maners, and not to caſt thē away forthwith, but to ſuffer thē, til they waxe better & exhort them in the meane tyme. For ſo delte Chriſt in the goſpel, and now dealeth with vs dayly ſuffering our vnperfectnes, weaknes, conuerſation & maners, not yet faſhioned after the doctrine of the Goſpell, but ſmell of the fleſh, ye and ſometyme breake forth into outward deedes.

After that to conclude withall, he wiſheth them encreaſe of fayth, peace, and ioye of conſcience, prayſeth them and committeth them to God and magnifieth his office and adminiſtration in the goſpell, and ſoberly and with great diſcretion deſireth ſuccour, and ayde of them for the poore ſayntes of Ieruſalem, and it is all pure loue that he ſpeketh or dealeth withall. So fynde we In the epiſtle to the Romaines is conteyned a ſufficient doctrine for a Chriſten man. in this Epiſtle plentuouſly, vnto the vttermoſt, whatſoeuer a chriſten man or woman ought to know, that is to witte, what the law, the goſpell, ſume, grace, fayth, righteouſnes, Chriſt, god, good workes, loue, hope, hope, and the croſſe are, and euen wherin the pith of of all that pertayneth to the Chriſten fayth ſtandeth, and how a chriſten mā ought to behaue himſelfe vnto euery man, be he perfect, or a ſinner, good or bad, ſtrong or weake, frend or foe, and in concluſiō, how to behaue our ſelues both towarde God, and toward oure ſelues alſo. And all thynges are profoundly grounded in the Scriptures, and declared with enſamples of hymſelfe, of the fathers and of the prohets, that a man can here deſire no more.

Wherfore it appeareth euidently, that Paules mynde was to comprehende brieflye in hys Epiſtle, all the whole learnyng of Chriſtes goſpell, and to prepare an introduction vnto all the olde teſtament. For without doubte, whoſoeuer hath this Epiſtle perfectly in hys harte, the ſame hath the light, & the effect of the olde Teſtament wyth hym. Wherfore let euery man without exception, exerciſe himſelfe therein diligently, and recorde it night and day continually, vntill he be full acquainted therwith.

The laſt chapter is a chapiter of recommendation, wherein he yet mingleth a good monition, that we ſhould beware of the traditions and doctrine of men, which beguile the ſimple with Beware of the traditious of men ſophiſtry, and learnyng that is not after the Goſpell, and draw them from Chriſt, and nooſell them in weake and feble, and (as Paul calleth them in the epiſtle to the Gallathians) in beggerly ceremonies, for the entent, that they would lyue in fat paſtures, and be in authoritie, and be taken as Chriſt, ye and aboue Chriſt, and ſitte in the temple of God, that is to witte, in the conſciences of men, where God onely, his worde & his Chriſt ought to ſit. Compare therfore all maner doctrine of mē vnto yt ſcripture, and ſee whether they agree or not. And commit thy ſelfe whole, and all together vnto Chriſte, and ſo ſhal he with his holy ſprite, and withal his fulnes dwell in thy ſoule.

Amen.

The Prologue vppon the firſt Epiſtle of S. Paule to the Corinthians, by William Tyndall.

THis Epiſtle declareth it ſelfe from chapter to chapter, that it nedeth This epiſtle declareth it ſelf. no Prologue, or introduction to declare it, When Paul had conuerted a great number at Corinthum, as ye read, Act. 18. and was departed, there came immediatly falſe Apoſtels, and ſectmakers, and drew euery mans diſciples after hym, ſo that the people were whole vnquieted, deuided, and at variaunce among themſelues, euery man for the zeale of hys doctour, thoſe newe Apoſtles, not regardyng what diuiſion, what vncleanneſſe of liuing, or what falſe opinions were amonge the people, as long as they might bee in authoritie, and well at eaſe in theyr bellies. But Paul in the firſt foure chapiters with great wiſdom, and ſoberneſſe rebuked, firſt the diuiſion & the authors therof, and calleth the people to Chriſt agayne, and teacheth howe, and for what the preacher is to be takē.

In the 5. he rebuketh the vncleanes that was amongſt them.

In he 6. he rebuketh the debate and goyng to law together, pletyng their cauſes before the heathen.

In the 7. he reformeth them concernyng chaſtitie and mariage.

In the 8. 9. 10. and 11. he teacheth y• Weake and yong conſciences as to be ſtubborne, for the laſt ſhal receiue the equall reward with the firſt. ſtrong to forbeare the weake, that yet vnderſtand not the libertie of the goſpell, and that with the enſample of him ſelf, which though he were an apoſtle, and had authoritie, yet of loue he abſtayned to winner other. And he feareth them with the enſamples of the olde Teſtament, and rebuketh diuers diſorders that were among them concernyng the Sacrament, and the goyng barehedded of maried women.

In the 12. 13. and 14. he teacheth of the manifold gyftes of the ſpirite, and proueth by a ſimilitude of the bodye, that all giftes are geuen yt eche ſhould helpe other, and through loue do ſeruice Loue fulfilleth the law. to other, and proueth that where loue is not, there is nothing that pleaſeth God. For that one ſhould loue an other, is all that God requireth of vs: and therfore if we deſire ſpiritual gifts he teacheth thoſe giftes to bee deſired that helpe our neighbours.

In the 15. he teacheth of the reſurrection of the body. And in the laſt he exhorteth to helpe the poore ſayntes.

A Prologue vpō the ſecond Epiſtle of S. Paul to the Corinthians, by W. Tyndall.

AS in the firſt epiſtle he rebuketh the Corinthians ſharpely, ſo in this he comforteth them and prayſeth them, and commaūdeth him that was excommunicate, to be receiued louingly into the congregation agayne.

And in the 1. and 2. chapiters, hee It is the parte of a good ſhepherd to vē ture hys lyfe for hys ſheepe. ſheweth his loue to them warde, how that all that he ſpake, did, or ſuffered, was for their ſakes, and for their ſaluation.

Then in the 3. 4. and 5. he prayſeth the office of preaching the goſpell, aboue yt preaching of the law, & ſheweth that the Goſpel groweth through perſecution, & throughe the croſſe, whiche maketh a man ſure of eternall lyfe: and tribulatiō for the Goſpell ſake maketh vs ſure of eternall lyfe. here and there he toucheth yt falſe prophetes, which ſtudied to turne the faith of the people from Chriſte vnto the workes of the law.

In the 6. and 7. chapters, he exhorteth thē to ſuffer with the goſpell, & to lyue as it becommeth the Goſpell, and prayſeth hym in the latter ende.

In the 8. and 9. chapters, he exhorteth thē to helpe the poore ſaintes that were at Ieruſalem.

In the 10. 11. and 12. he inueyegth againſt the falſe prophetes.

And in the laſt Chapter he threateneth them that had ſinned, and not amended themſelues.

A Prologue vpon the Epiſtle of S. Paule to the Gallathians, by W. Tyndall.

AS ye read Act. 15. how certaine came from Ieruſalem to Antioche, & vexed yt diſciples there, affirming yt they coulde not be ſaued except they were circumciſed. Euen ſo, after Paul had conuerted the Galathians, & coupled them to Chriſt, to truſt in him only for the remiſſion of ſynne, and hope of grace and ſaluation, and was departed, there came falſe apoſtles vnto thē, (as vnto the Corinthiās, and vnto all places where Paul had preached) and that in the name of Peter, Iames, and Iohn, whom they called the hye Apoſtles, and preached circumciſion, and the kepyng of the law to be ſaued by, and miniſhed Paules authoritie.

To the confounding of thoſe, Paul magnifieth hys office and Apoſtleſhip All that repent, are iuſtified thorough ſaith by Chriſt, and not by workes. in the two firſt chapiters, and maketh hymſelfe equall vnto the hie Apoſtles, and concludeth that euery man muſte be iuſtified without deſeruyngs, without workes, and without helpe of the law: but alone by Chriſt.

And in the 3. and 4. he proueth the ſame with Scripture, examples and ſimilitudes, and ſheweth that the law is cauſe of more ſinne, and bryngeth the curſe of God vpon vs: and iuſtifieth The law condēneth, but the beleuyng of Gods promiſes iuſtifieth. vs not, but that iuſtifiyng commeth of grace promiſed vs of GOD, through the deſeruyng of Chriſte, by whome (if we beleue) we are iuſtified without helpe of the woorkes of the lawe.

And in the 5. and 6. he exhorteth vnto the workes of loue, which folow fayth and iuſtifiyng. So that in all his Epiſtle, he obſerueth this order. Firſt he preacheth the damnatiō of the law: then the iuſtifiyng of fayth: and thyrdly the workes of loue. For on that cō dition that wee loue henceforth and worke, is the mercy giuen vs, or els if we will not worke the will of GOD henceforward, we fall from fauour, & grace: and the inheritance that is freely geuen vs for Chriſtes ſake, through our owne fault, we loſe agayne.

A Prologue vpon the Epiſtle of Saint Paule to the Epheſians.

IN this Epiſtle, and namely in the three firſte Chapters, Paul ſheweth that the Goſpell & grace therof was foreſene and predeſtmate of God, from before the begynnyng, and deſerued through Chriſt, & now at the laſt ſent forth, that all men ſhould beleue thereon, thereby to be iuſtified, made righteous, liuyng and happy, and to bee deliuered from vnder the damnation of the law, and captiuitie of ceremonies.

And in the fourth he teacheth to auoyde In ſekyng any other ſatiſfaction thē Chriſt, we beceau • our ſelues. traditions, and mens doctrine, and to beware of puttyng truſt in any thyng ſaue Chriſt, affirmyng that he onely is ſufficient, and that in him we haue all thynges, and beſide him neede nothyng.

In the v. and vj. he exhorteth to exerciſe the faith, and to declare it abroad through good workes, and to auoyde ſinne, and to arme them with ſpiritual armour agaynſt the deuill, that they might ſtand faſt in time of tribulation, and vnder the croſſe.

The Prologue vpon the Epiſtle of Saint Paule to the Philippians, by W. Tyndall.

PAule prayſeth the Philippians, and exhorteth them to ſtād faſt in the true faith, and to encreaſe in loue. And becauſe that falſe Prophetes ſtudy alwayes to impugne, and deſtroy y• true Hereby are we warned that workes ſaue vs not, but the word, that is the promiſe. fayth, he warneth them of ſuch worke learners or teachers of woorkes, and prayſeth Epaphroditus. And all this doth hee, in the firſt and ſeconde Chapters.

In the thyrd he reproueth faythles, and mans righteouſnes, whiche falſe Prophetes teach and mainteyne. And he ſetteth him for an enſample, howe Mannes righteouſnes zeale or imagination without Gods worde is odious. that he him ſelfe had liued in ſuch falſe righteouſnes, and holineſſe vnrebukeable, that was ſo, that no man could complaine on him, and yet now ſetteth nought therby, for Chriſtes righteouſnes ſake. And finally he affirmeth that ſuch falſe Prophetes are the enemyes of the croſſe, & make their bellyes their GOD, for further then they may ſafely and without all perill and ſufferyng, will they not preach Chriſt.

A Prologue vpon the Epiſtle of Saint Paule to the Coloſsians, by W. Tyndall.

AS the Epiſtle to yt Galathians holdeth the maner and faſhion of the Epiſtle to the Romains, briefly comprehendyng all that is therein at length diſputed. Euen ſo this Epiſtle foloweth the enſample of the Epiſtle to the Epheſians, conteynyng the tenour of the ſame Epiſtle with fewer wordes.

In the firſt Chapter he praiſeth thē, and wiſheth that they continue in the For fayth when it is preached bringeth ye ſpirite and power to fulfill the law. fayth, and grow perfecter therin, & thē deſcribeth he the Goſpell, how that it is a wiſedome that confeſſeth Chriſt to be the Lord and God, crucified for vs, and a wiſedome that hath bene hyd in Chriſt, ſence afore the beginning of the world, and now firſt begon to be opened throughe the preachyng of the Apoſtles.

In the ij. he warneth them of mens doctrine, and deſcribeth the falſe Prophetes to the vttermoſt, and rebuketh them accordyng.

In yt thyrd, he exhorteth to be frutefull Who ſo hath a pure fayth, can not but aboūd with good workes. in the pure fayth, with all maner of good workes one to an other, and deſcribeth al degrees, and what their duties are.

In the fourth he exhorteth to pray, and alſo to pray for him, and ſaluteth them.

A Prologue vpon the firſt Epiſtle of S. Paul to the Theſſalonians, by W. Tyndall.

THis Epiſtle did Paule write of exceeding loue and care, and prayſeth them in the two firſte chapters, becauſe they did receiue the Goſpell earneſtly, and had in tribulation and Not the receauyng of the Goſpel, but the cō tinuaunce to the latter ende, maketh vs bleſſed. perſecution, continued therin ſtedfaſtly, and were become an enſample vnto all congregations, and had thereto ſuffred of their own kinſmē, as Chriſt and his apoſtles did of ye Iewes, puttyng them therto in mynde, how purely and godly he had lyued among thē to their enſample, and thanketh God, that hys goſpel had brought forth ſuch fruite among them.

In the third chapter he ſheweth his He meaneth therby leſt they ſhould fall from the worde, they had already receaued. diligence and care, leaſt hys ſo greate labor, and their ſo bleſſed a beginning ſhould haue bene in vayne, Sathan & his apoſtles vexyng them with perſecution, and deſtroying their faith with mens doctrine. And therefore he ſente Tymothie to them to comforte them, and ſtrengthen them in the fayth, and thanketh GOD, that they had ſo conſtantly endured, and deſireth God to encreaſe them.

In the fourth, he exhorteth them to kepe themſelues from ſinne, and to do good one to another. And thereto he informeth them concernyng the reſurrection.

In the fift, he writeth of the laſt day, that it ſhould come ſodenly, exhortyng to prepare them ſelues thereafter, and to kepe a good order concernyng obedience and rule.

The Prologue vpon the ſecond Epiſtle of S. Paule to the Theſſalonians, by W. Tyndall.

BEcauſe in the fore epiſtle he had ſaid yt the laſt day ſhould come ſodenly, the Theſſalonians thought that it ſhould come ſhortly. Wherefore in this Epiſtle he declareth hymſelfe.

And in the firſt chapter he comforteth Patiēce in perſecution for Chriſts ſake rewarded with y• crowne of euerlaſting ioy and felicitie. them with euerlaſting reward of their fayth and patience, in ſufferyng for the Goſpell, and with the puniſhment of their perſecutours in euerlaſtyng payne.

In the ſecond he ſheweth that yt laſt day ſhoulde not come till there were firſt a departing (as ſome men thinke) Hereby haue we euident ſignes, that the latter day is at hand. frō vnder ye obedience of yt Emperour of Rome, and that Antichriſt ſhoulde ſet vp himſelfe in ye ſame place as god, and deceyue the vnthankefull worlde with falſe doctrine, and with falſe and lying myracles, wrought by the workyng of Sathan, vntill Chriſt ſhoulde come, and ſlay hym with his glorious commyng, and ſpirituall preachyng of the worde of God,

In the third, he geueth them exhortation, and warneth them to rebuke yt idle that would not labour with their handes, and auoyde their company, if they would not amende.

A Prologue vpon the firſt Epiſtle of S. Paule to Tymothe, by W. Tyndall.

THis epiſtle writeth S. Paul to be an enſample to all Biſhoppes what they ſhoulde teache, and how they ſhould teache, and how they ſhould gouerne the congregation of Chriſte in all degrees, that it ſhould be no nede to gouerne chriſtes flocke with the doctrine of their owne good meanynges.

In the firſt Chapiter he commaundeth The office of a biſhop. that the biſhop ſhall maynetayne yt right fayth and loue, and reſiſt falſe preachers, which make the lawe and woorkes equall with Chriſt and hys Goſpell. And he maketh a ſhorte concluſion of all Chriſtes learning, wherto the law ſerueth, and what the ende therof is, alſo what the Goſpell is, and ſetteth himſelfe for a comfortable enſample vnto all ſinners, and troubled conſciences.

In the ſecond, he commaundeth to pray for all degrees, and chargeth that women ſhall not preache nor weare coſtly apparell, but to be obedient vnto the men.

In the thyrd he deſcribeth, what maner perſons the Byſhop or Prieſt and their wyues ſhould be, & alſo the Deacons and their wiues, and commēdeth it, if any man deſire to be a Byſhop after that maner.

In the fourth hee propheſieth, and The Pope & his Prelates are here playnly ſet forth, for what Chriſt looſed freely, the Pope did bynd it to loſe it agayne for money. ſheweth before of the falſe Byſhops & ſpirituall officers, that ſhould aryſe among the Chriſten people, and be, do, and preach cleane contrary to the fore deſcribed enſample, and ſhould depart from the fayth in Chriſt, and forbyd to marye, and to eate certain meates, teachyng to put truſt therin, both of iuſtifiyng and forgiueneſſe of ſinnes, & alſo of deſeruyng of eternall life.

In the fift he teacheth howe a Byſhop ſhould vſe him ſelf toward yong and old, & concernyng widowes what is to be done, & which ſhould be found of the common coſt, and teacheth alſo Vertuous Byſhops are worthy double honor. how men ſhould honour the vertuous Biſhops and Prieſtes, and how to rebuke the euill.

In the ſixt he exhorteth yt Byſhops to cleaue to the Goſpell of Chriſt, and true doctrine, & to auoyde vayne queſtions, and ſuperfluous diſputynges which gēdre ſtrife, & quench the truth, and by which alſo the falſe Prophetes get them authoritie, and ſeke to ſatiſfie their inſatiable couetouſneſſe.

The Prologue vpon the ſecond Epiſtle of Saint Paule vnto Timothe. W. Tyndall.

IN this Epiſtle Paul exhorteth Timothe to go forward as he had begō, & to preach yt Goſpel with all diligence, as it neede was, ſeyng many were fallen away, and many falſe ſpirites and teachers were ſprong vp already. Wherfore Byſhops muſt be vigilant in their vocation • a Byſhops part is euer to watche and to labour in the Goſpell.

In the third and fourth he ſheweth before and that notablie, of the ieoperdous tyme toward the end of yt world, in which a falſe ſpiritual liuing ſhould diſceine ye whole world, with outward hypocri • ie, and apparance of holineſſe, vnder which all abhominatiōs ſhould This hath already ben fulfilled in, our ſpiritualtie. haue their free paſſage and courſe, as we (alas) haue ſene this propheſie of S. Paule fulfilled in our ſpiritualtie vnto the vttermoſt iote.

The Prologue vpon the Epiſtle of S. Paul to Titus.

THis is a ſhort Epiſtle, wherin yet is conteyned all that is needefull for a Chriſten to know.

In the firſt Chapter, he ſheweth what maner a man a Byſhop or Curate What maner a man, a Byſhop or Curate ought to be. ought to be, that is to witte, vertuous and learned, to preach and defende the Goſpell, & to confounde the doctrine of truſtyng in woorkes and mens traditions, whiche euer fight agaynſt the faith, and cary away the cō ſcience captiue from the fredome that is in Chriſt, into the bondage of their owne imaginations and inuentions, as though the thynges ſhould make a man good in the light of God, whiche are to no profite at all.

In the ſecōd he teacheth all degrees, old, young, men, womē, maiſters and ſeruauntes, how to behaue thē ſelues, as they which Chriſt bought with his bloud, to be his proper, or peculiar people, to glorifie god with good workes.

In the thyrd, he teacheth to honour temporall rulers, and to obey thē, and Good deedes pleaſe god, ſo farre foorth as they are applied to the kepyng of the commaundements, but Chriſt onely iuſtifieth yet bryngeth to Chriſt agayne, and to the grace that hee hath purchaſed for vs, that no man ſhould thinke that the obedience of Princes lawes, or any other woorke, ſhould iuſtifie vs before God. And laſt of all he chargeth to auoyde the company of the ſtubburne, and of the heretickes.

A Prologue vpon the Epiſtle of Saint Paule vnto Philemon, by W. Tyndall.

IN this Epiſtle S. Paule ſheweth a godly enſample of Chriſten loue. Here in we ſee how Paule taketh poore Oneſimos vnto him, and maketh interceſſiō for him vnto his maſter, and helpeth him with all that he may, and behaueth him ſelfe none otherwiſe then as though he him ſelfe were the ſayd Oneſimos, whiche thyng yet he doth not with power and authoritie, as hee well might haue done: but putteth of all authoritie, and whatſoeuer he might of right do, that Philemon might do likewiſe toward Oneſimos, and with great mekeneſſe and wiſedome, teacheth Philemon to ſee his dutie in Chriſt Ieſu.

The Prologue vpon the firſt Epiſtle of Saint Peter, by William Tyndall.

THis Epiſtle dyd S. Peter write to the heathen that were conuerted, and exhorteth them to ſtād faſt in the faith, to grow therein, and waxe perfect through all maner of ſufferyng, and alſo good workes.

In the firſt he declareth the iuſtifiyng of fayth through Chriſtes bloud, and comforteth them with the hope of the lyfe to come, and ſheweth that we haue not deſerued it, but that the prophetes propheſied it ſhoulde be geuen vs, & as Chriſt which redemed vs out of ſynne, and all vncleanneſſe is holy, ſo he exhorteth to lead an holy conuerſation, & becauſe we be richly bought, and made heyres of a riche inheritāce, to take hede that we loſe it not agayn, through our owne negligence.

In the 2. Chapter, he ſheweth that Chriſt is all to a Chriſten man. Chriſt is the foundation, and hed corner ſtone, wheron al are built through fayth, whether it be Iew or Gentile, & how that in Chriſt they are made prieſtes, to offer themſelues to GOD (as Chriſt dyd hymſelfe) and to ſlea the luſtes of the fleſhe, that fyght againſte the ſoule. And firſt he teacheth them in generall to obey the worldly rulers, & than in ſpecial he teacheth yt ſeruantes to obey their maiſters be they good or badde, and to ſuffer wrong of them, as Chriſt ſuffred wrong for vs.

In the 3. he teacheth the wiues to obey their huſbandes, ye, though they be vnbeleuers, and to apparell themſelues godly, and as it becommeth holynes. And therto that the huſbandes ſuffer, and beare the infirmity of their Mē ought to rule theyr wiues with god • word. wyues, and lyue accordyng to knowledge with them. And than in generall he exhorteth them to be ſoft, curteous, patient, and frendly one to an other, and to ſuffer for righteouſneſſe, after the enſample of Chriſt.

In the 4. he exhorteth to flye ſynne, and to tame the fleſh with ſoberneſſe, To watch is not onely to abſtaine from ſlepe, but alſo to auoyde all, occaſions that may drawe vs to ſinne. watching, and prayer, & to loue ech other, and to know that all good giftes are of God, & euery man to helpe hys neighbour, with ſuch as he hath receiued of God, and finally not to wonder, but to reioyce though they muſte ſuffer for Chriſtes names ſake, ſeeyng as they be here partakers of hys afflictions, ſo ſhall they be partakers of his glory to come.

In the 5. he teacheth the biſhops & prieſtes how they ſhould lyue and fede Chriſtes flocke, and warneth vs of the deuil, whiche on euery ſide lyeth in wayte for vs.

A Prologue vppon the ſecond Epiſtle of S. Peter, by William Tyndall.

THis Epiſtle was written agaynſt thē whiche As god reioyceth not in the dede it ſelfe▪ ſo doth he not in •… dle faith without works thought yt thriſten faith might be idle, and with out workes, when yet the promiſe of Chriſt is made vs vpon that condition, that we henceforth worke the will of God, and not of the fleſh. Therefore he exhorteth them to exerciſe themſelues diligently in vertue and all good workes, therby to be ſure that they haue the true faith, Good workes are a ſhew of our fayth, as the fruit, is of the tree. as a man knoweth the goodnes of a tree by hys fruite. Then he commendeth and magnifieth the goſpel, & willeth that men harken to that only, and to mens doctrine not at all. For as he ſayth, there came no prophetical ſcripture by the will of man, but by the wil of the holy ghoſt, which onely knoweth the will of God: neither is any ſcripture of priuate interpretatiō, that is to ſay, may be otherwiſe expounded them agreyng to the open places, and generall articles, & to the couenantes of god, and all the reſt of the ſcripture.

And therfore in the ſecond, he warneth them of falſe teachers, that ſhould come, and throughe preachyng confidence in falſe workes, to ſatiſfie their couetouſneſſe withall, ſhoulde denye Chriſt, Which he threatneth with thre terrible examples. With the fall of toe angels, the floude of Noe, and ouerthrowyng of Sodome and Gomorre, and ſo deſcribeth them with their inſatiable couetouſnes, pryde, ſtubbornnes He propheſieth of the popes ſpiritualtie. and diſobedience to all temporall rule and authoritie, with their abhominable whoredome, and hipocriſie, that a blinde man may ſee, that he prophecied it of the Popes holy ſpiritualtie, which deuoured the whole worlde with their couetouſnes, liuyng in all luſt and pleaſure, and raigning as temporall tyrantes.

In the third he ſheweth that in the latter dayes, the people through vnbeliefe, and lacke of feare of the iudgement of the laſt day, ſhall be euen as Epicures, wholy geuen to the fleſhe. Which laſt day ſhall yet ſurely & ſhortly come ſayth he: for a thouſand yeres, and one day is with God all one. And he ſheweth alſo how terrible that day ſhall be, & how ſodenly it ſhall come, & therfore exhorteth all men to loke earneſtly for it, and to prepare themſelues agaynſt it with holy conuerſation, and godly liuyng.

Finally, the firſt chapiter ſheweth how it ſhold go in the tyme of the pure The condition of the worlde ſhall waxe worſe and worſe. and true Goſpell. The ſecond, how it ſhould go in the tyme of the Pope and mens doctrine. The third, how at the laſt men ſhoulde beleue nothyng, nor feare God at all.

The Prologue vppon the three Epiſtles of S. Iohn, by William Tyndall.

IN this firſt Epiſtle of Saint Iohn, is contayned the doctrine of a verye Apoſtle of Chriſt, and ought of right to follow hys Goſpel. For as in his goſpell he ſetteth out the true faythe, and teacheth by it only all men to be ſaued, and reſtored vnto the fauour of God agayne, euen ſo here in this Epiſtle, he goeth agaynſt them, that boaſte themſelues of fayth, and yet continue without Where 〈◊〉 true fayth is, there are alſo good workes. good workes, and teacheth many wayes, that where true fayth is, there the workes tary not behinde, and contrary that where the workes followe not, there is no true fayth, but a falſe imagination and vtter darkenes.

And he writeth ſore agaynſt a ſecte of heretikes, which then began to deny that Chriſt was come in the fleſhe, and calleth thē very Antichriſts, which ſect goeth now in her full ſwinge. For though they deny not openly with the mouth, yt Chriſt is come in y• fleſhe, yet they deny it in yt hart wt their doctrine & liuing. For he that wil be iuſtified, & Chriſtes bloud purchaſeth forgeuenes of ſinnes, and not mans workes. ſaued through his owne workes, the ſame doth as much as he that denyed Chriſt to be come in fleſhe, ſeyng that Chriſt came only therfore in the fleſh, that he ſhould iuſtifye vs, or purchaſe vs pardon of our ſynnes, bryng vs in the fauour of God agayne, and make vs heyres of eternal life, with his workes only, and with his bloudſhedyng, without, and before all our workes.

So fighteth this epiſtle both againſt them that will be ſaued by their owne good workes, and alſo agaynſt them that wyll be ſaued by a fayth, that hath no luſt to do workes at all, and kepeth vs in yt middle way, that we beleue in Chriſt to be ſaued by his workes onely, and then to know that it is our duty for that kyndnes, to prepare oure ſelues to doe the commaundement of God, and to loue euery man his neighbor, as Chriſt loued hym, ſekyng with our owne workes Gods honour and our neighbours wealth only: and truſtyng for eternall lyfe, and for all that God hath promiſed vs for Chriſtes ſake.

The two laſt Epiſtles though they be ſhort, yet are goodly enſamples of loue and fayth, and do ſauour of the ſpirite of a true Apoſtle.

A Prologue vpon the Epiſtle of Saint Paule to the Hebrues, by William Tyndall.

About this epiſtle hatheuer ben much doubting Whether this were Paules epiſtle or no great learned men haue doubted. & that amōg great learned men, who ſhould be the authour thereof diuers affirmyng that it was not Paules, partly becauſe the ſtyle ſo diſagreeth, and is ſo vnlike hys other Epiſtles, and partly bicauſe it ſtandeth in the ſecond Chapter, this learnyng was confirmed to vs ward: that is to ſay, taught vs by them that heard it them ſelues of the Lord. Now Paule teſtifieth Gala. 1. that he receyued not his Goſpell of man, nor by mā, but immediatly of Chriſt, and that by reuelation. Wherfore ſay they, ſeing this man confeſſeth that hee receiued his doctrine of the Apoſtles, it can not be Paules, but ſome Diſciple of the Apoſtles. Now whether it were Pauls or no I ſay not, but permit it to other mens iudgementes, neither thinke I it to be an Article of any mans fayth, but that a man may doubt of the authour.

Moreouer, many there hath bene which not onely haue denyed this Epiſtle Some deny it to haue bene written by anye Apoſtle, and refuſe it as not Catholike. to haue bene written by any of the Apoſtles, but haue alſo refuſed it all together as no Catholicke or godly epiſtle, bicauſe of certaine textes written therin. For firſt he ſayth in the ſixt it is impoſſible that they whiche were once lighted, and haue taſted of the heauēly gift, and were become partakers of the holye ghoſte, and haue taſted of the good worde of GOD, and of the power of the worlde to come, if they fall, ſhoulde bee renewed agayne to repentaunce or conuerſion. And in the tenth it ſayth: if we ſinne willingly after we haue receiued the knowledge of the truth, there remaineth no more ſacrifice for ſinnes, but a fearefull lookyng for iudgement, and violent fyre whiche ſhall deſtroy the aduerſaries. And in the xij. it ſaith, that Eſau found no way to repentaunce or conuerſion, no, thoughe he ſought it with teares. Whiche textes ſay they, ſound: that if a man ſinne any more after he is once Baptiſed, he can be no more forgeuen, and that is contrary to all the Scripture, and therefore to be refuſed to be Catholicke and godly.

Vnto whiche I aunſwere: if we ſhould denye this Epiſtle for thoſe textes ſakes, ſo ſhould we deny firſt A ſolution of the former doubts Mathew, which in his xij. Chapter affirmeth that he which blaſphemeth the holy Ghoſt, ſhall neither be forgiuen here, nor in the world to come. And then Marke, which in his thyrd Chapiter ſayth, that he that blaſphemeth the holy Ghoſt, ſhal neuer haue forgiueneſſe, but ſhalbe in daunger of eternall damnation. And thirdly Luke, which ſaith there ſhall be no remiſſion to him that blaſphemeth the ſpirite of God. Moreouer Iohn in his firſt Epiſtle ſaith, there is a ſinne vnto death, for which a man ſhould not pray. And ij. Pet. ij. ſaith if a man be fled from the vncleaneſſe of the world through the knowledge of our Sauiour Ieſus Chriſt, and then be wrapt in agayne, his ende is worſe then the beginnyng, and that it had better for him neuer to haue knowen the truth. And Paule ij, Ti. iij. curſeth Alexander the Copperſmith, deſiring the lord to reward him accordyng to his deedes. Whiche is a ſigne that either yt Epiſtle ſhould not be good, or that Alexander had ſinned paſt forgiueneſſe, no more to be prayed for. Wherfore, ſeyng no Scripture is of priuate interpretation, but muſt be expounded accordyng to the generall Articles of our fayth, and agreable to other open and euident textes, & confirmed This not to be denied to be Paules Epiſtle. or compared to lyke ſentences, why ſhould we not vnderſtand theſe places with like reuerēce as we do the other, namely when all the remnaunt of the Epiſtle is ſo godly, & of ſo great learnyng?

The firſt place in the vj. Chapiter, will no more then that they whiche know the truth, and yet willingly refuſe the light, and chuſe rather to dwell in darkenes, and refuſe Chriſt, & make a mocke of him (as y• Phariſies, which whē they were ouercome with Scripture & miracles, y• Chriſt was the very Meſſias, yet had they ſuch luſt in iniquitie that they forſoke him, perſecuted him, ſlewe him, and did all the ſhame that could be imagined to him) can not bee renued ( 〈 in non-Latin alphabet 〉 ) ſayth the Greeke, to be conuerted: that is to ſay, ſuch malicious vnkyndneſſe, which is none other, then the blaſphemyng of the holy Ghoſt, deſerueth that the ſpirite ſhall neuer come more at them to conuerte them, whiche I beleue to be as true, as any other text in all the Scripture.

And what is ment by that place in the tenth Chapter, where he ſayth, if we ſinne willingly after we haue receiued yt knowledge of the truth, there remaineth no more ſacrifice, for ſinne is declared immediatly after. For he maketh a compariſon betwene Moſes and Chriſt, ſaying: if he which deſpiſed Moſes law dyed without mercy, how much worſe puniſhment is he worthy of, that treadeth the ſonne of God vnderfoote, and counteth the bloud of the couenaunt, by whiche bloud he was ſanctified, as an vnholy thyng, & blaſphemeth the ſpirite of grace? By which wordes it is manifeſt that he meaneth none other by the fore wordes, then the ſinne of blaſphemy of the ſpirite.

For them that ſinne of ignoraunce or infirmitie, there is remedy, but for him that knoweth the truthe, and yet willingly yeldeth him ſelfe to ſinne, & conſenteth vnto the lyfe of ſinne with ſoule and body, & had rather lye in ſin, then haue his poyſoned nature healed, Mercy is locked vp from hym which wilfully yeldeth his body 〈◊〉 ſoule to ſinne. by the helpe of the ſpirite of grace, and maliciouſly perſecuteth the truth, for him I ſay there is no remedy, the way to mercy is locked vp, and the ſpirite is taken from him, for his vnthankefulneſſe ſake no more to be geuen him. Truthe it is, if a mā can turne to God and beleue in Chriſt, he muſt be forgiuen how deepe ſoeuer he hath ſinned: but that wil not be without the ſpirite, and ſuch blaſphemers ſhall no more haue the ſpirite offred them. Let euery man therefore feare God, and beware that he yeld not him ſelf to ſerue ſinne, but how oft ſoeuer he ſinne, let him be gyn agayne and fight a freſhe, and no doubt he ſhal at the laſt ouercome, and in the meane tyme, yet be vnder mercy for Chriſtes ſake, becauſe his hart worketh, and would fayne be louſed from vnder the bondage of ſinne.

And there it ſayth in the. xij. Eſau founde no way ( 〈 in non-Latin alphabet 〉 ) to bee conuerted and reconciled vnto God, and reſtored vnto his byrth right agayn, though he ſought it with teares, that text muſt haue a ſpirituall eye. For Eſau in ſellyng his byrthright, deſpiſed not onely that temporall promotion, that he ſhould haue bene Lord ouer all his brethren, and kyng of that countrey: but he alſo refuſed the grace and mercy of GOD, and the ſpirituall bleſſyng of Abrahā and Iſaac, and all yt mercy that is promiſed vs in Chriſt: which ſhould haue bene his ſeede. Of this ye ſee that this Epiſtle ought no more to be refuſed for holy, godly, and Catholicke, then the other autentike Scriptures.

Now therfore to come to our purpoſe agayne, though this Epiſtle (as it ſayth in the ſixt) lay not the grounde of the fayth of Chriſt, yet it buildeth cunnyngly thereon pure gold, ſiluer, and precious ſtones, & proueth the Prieſthode of Chriſt with Scriptures ineuitable. Moreouer, there is no worke in No place in the ſcripture, ſo plainly deſcribeth the ſignifications & figures of the olde teſtament, as this epiſtle doth. all the Scripture, that ſo playnly declareth the meanyng and ſignificatiōs of the ſacrifices, ceremonies, and figures of the old Teſtament, as this Epiſtle: in ſo much that if wilful blindnes, & malicious malice were not the cauſe, this Epiſtle onely were enoughe to wede out of the hartes of the papiſtes, that cankred hereſie of iuſtifiyng of workes, cōcernyng our Sacraments, ceremonies, and all maner traditions of their owne inuention.

And finally in that ye ſee in the tenth that he had bene in bondes, and priſon for Chriſtes ſake, & in yt he ſo mightely driueth all to Chriſt to be ſaued thorough him, and ſo cared for the flocke of Chriſt that he both wrote and ſent, where hee heard that they begon to faynte, to comforte, courage, & ſtrength them with the word of GOD, and in that alſo that he ſent Timothe, Paules Diſciple, both vertuous, well learned, and had in great reuerence, it is eaſy to ſee that he was a faythfull ſeruaunt of Chriſtes, and of the ſame doctrine that Timothe was of, yea, and Paule hym This epiſtle for that it agreeth with the reſt of the ſcripture ought to be of equal authoritie with the other. ſelfe was of, and y• he was an Apoſtle or in the Apoſtles tyme, or nere thereunto. And ſeyng the Epiſtle agreeth to all the reſt of the Scripture (if it be indifferently looked on) why ſhould it not bee authoritie and taken for holy Scripture?

The Prologue vpon the Epiſtle of S. Iames, by W. Tyndall.

THoughe this Epiſtle were refuſed in the old tyme, and denyed of many to be the epiſtle of a very Apoſtle, and though alſo it laye not the foundation of the fayth of Chriſte, but ſpeaketh of a general fayth in god, neyther preacheth his death and reſurrection, either the mercy that is layde vp in ſtore for vs in him, or euerlaſting couenant made vs in his bloud, which is the office, and duety of a very apoſtle, as Chriſt ſayeth: Iohn 15. ye ſhall teſtifye of me: yet becauſe it ſetteth vp no mans doctrine, but cryeth to keepe the law of God, & maketh loue which This epiſtle is to be taken as holy ſcripture. is without parcialitie the fulfillyng of the law, as Chriſt and all the Apoſtles did, and hath thereto many good and godly ſentēces in it: and hath alſo nothing that is agreable to the reſt of the ſcripture: if it be loked indifferētly on, me thinketh it ought of rigt to be takē for holy ſcripture. For as for that place for which happely it was at the beginnyng refuſed of holy men (as it ought, if it had meant as they toke it, and for The papiſtes alleage this text for their purpoſe, thorough miſunderſtandyng the ſame. which place onely, for the falſe vnderſtandyng, it hath bene chiefly receiued of the Papiſtes) yet if the circumſtances be well pondered, it wyll appeare that the authors entent was farre otherwiſe then they toke for.

For where he ſaith in the 2. chapter, fayth without deedes is dead in it ſelf, he meaneth none other thyng, then all the ſcripture doth: how that that fayth which hath no good dedes following, is a falſe fayth, and none of that fayth iuſtifieth, or receyueth forgeueneſſe of ſins. For God promiſed thē only forgeuenes of theyr ſinnes onely, whiche turne to GOD to keepe his lawes. Wherfore they that purpoſe to cōtinue ſtill in ſynne, haue no part in that promiſe, but deceyue themſelues if they beleue that GOD hath forgeuen them their olde ſynnes for Chriſtes ſake. And after when he ſayth, that a man is iuſtified by deedes, and not of faith only, he will no more, then that faith doth not iuſtify euery where, that nothyng iuſtifieth ſaue fayth. For dedes alſo do iuſtify. And as fayth only iuſtifieth before God, ſo do dedes onely iuſtify before the world, whereof is inough ſpoken, partly in yt Prologue on Paul to the Romaynes, and alſo in other places. For as Paule affirmeth, Rom. 2. that Abraham was not iuſtified by workes before God, but by fayth only as Gen. beareth record, ſo wil Iames that deedes onely iuſtified hym before Fayth only iuſtifieth the world, and faith wrought with his deedes: that is to ſay, fāyth wherwith he was righteous before God in the hart, did cauſe hym to worke the wyll of God outwardly, whereby he was righteous before the worlde, and whereby the worlde perceiued that he beleued in God, loued and feared God. And as Hebr. 11. yt ſcripture affirmeth that Raab was iuſtified before God through faith, ſo doth Iames affirme that through workes, by whiche ſhe ſheweth her fayth, ſhe was iuſtified before the world, and it is true.

And as for the Epiſtle of Iudas, though men haue, and yet do doubt of the authour, and thoughe it ſeeme alſo to be drawne out of the ſecond Epiſtle of S. Peter, and thereto alleageth ſcripture that is no where founde, yet ſeyng the matter is ſo godly, and agreeyng to holy Scripture, I ſee not but that it ought to haue the authoritie of holy Scripture.

An expoſition vpō certaine wordes, and phraſes of the new Teſtament.

INfernus and Gehenna differ much in ſignificatiō, though we haue none interpretatiō for either of thē, thē this engliſh word Hell: for Gehenna ſignifieth a place of puniſhment: but Infernus is taken for any maner of place beneth in the earth, as a graue, ſepulchre, or a caue.

Hell it is called in Hebrue the valley of Hennon, a place by Ieruſalem, where they brent their children in fyre, vnto the Idoll Moloch, and is vſurped, and taken now for a place where the wicked, and vngodly ſhalbe tormented both ſoule and body, after the generall iudgement.

Geue roume to the wrath of God: Rom. 12. Wrath is there taken for vē geaunce, and the meanyng is: let God auenge either by himſelfe, or by the officers that beare hys roume.

There tary and abide till ye go out. It is Marke the 6. chap. wherſoeuer ye enter into an houſe, there abide tyll ye go out thence: And Luke. 9. it is. Into whatſoeuer houſe ye enter, there tary, and go not out thence, that is to ſay, whoſoeuer receiueth you, there abyde as long as you are in the citie, or towne: and go not ſhamefully a begging from houſe to houſe, as Friers doe.

Duſt, ſhake of the duſt of your feete. Math. 10. Why are they commaunded to ſhake of the duſt? for a witnes ſayth Luke, that that deede may teſtifye againſt them, in the day of iudgement, that the doctrine of ſaluation was offred for them, but they would not receyue thē: ye ſee alſo that ſuch ieſtures and ceremonies, haue greater power with them, thē haue bare wordes onely, to moue the harte, and to ſtirre vp fayth, as do the laying on of handes, & annointyng with oyle, &c.

Hipocrites can ye diſcerne the face of heauen, and not diſcerne the ſigne of the tymes? that is to ſay, they could iudge by the ſignes of the ſkye what weather ſhould follow, but they could not know Chriſte by the ſignes of the Scripture, and yet other ſignes might not be geuen them.

He that ſayth he knoweth Chriſt, & kepeth not his commaundementes is a lyar. To know Chriſt is to beleue in Chriſt: Ergo, he that keepeth not the commaundementes, beleueth not in Chriſt.

¶ The end of ſuch Prologues of the old Teſtament, and new Teſtament, as were made by William Tyndall.

The parable of the wicked Mammon, publiſhed in the yeare 1527. the 8. of May, by William Tyndall.

¶ That fayth the mother of all good workes iuſtifieth vs, before we can bryng forth any good worke: as the huſband marieth his wyfe before he can haue any lawfull children by her. Furthermore, as the huſbande marieth not hys wyfe, that ſhe ſhoulde continue vnfruitefull as before, and as ſhe was in the ſtate of virginitie (wherin it was impoſſible for her to beare fruite) but contrariwiſe to make her fruitefull: euen ſo fayth iuſtifieth vs not, that is to ſay, marieth vs not to God, that we ſhould continue vnfruitfull as before, but that he ſhould put the ſeede of his holy ſprite in vs (as S. Iohn in his firſt Epiſtle calleth it) and to make vs fruitfull. For ſayth Paul, Ephe. 2. By grace are ye made ſafe through fayth, and that not of your ſelues: for it is the gifte of God, and commeth not of the workes, leaſt any man ſhould boaſt himſelfe. For we are his workemanſhip created in Chriſt Ieſu vnto good workes, which God hath ordeyned that we ſhould walke in them.

William Tyndale otherwyſe called Hitchins to the Reader.

GRace and peace with all maner ſpirituall fcelyng and liuyng, worthy of the kyndenes of Chriſt, be wyth the reader, & with all that truſt the wyll of God, Amen.

The cauſe why I ſet my The cauſe why W. Tyndall put his name to ſome bokes & left it out in ſome. name before this little treatiſe, and haue not rather done it in the new teſtament, is, that then I folowed the counſell of Chriſt which exhorteth men. Math. 6. to doe their good deedes ſecretly, and to be contente with the conſciēce of well doyng, and that God ſeeth vs, and patiently to abyde the reward of the laſt day which chriſt hath purchaſed for vs: & now would I fayne haue done likewiſe, but am I compelled otherwiſe to do.

While I aboade, a faythfull companion which now hath taken another voyage vpon him, to preach Chriſt where (I ſuppoſe) he was neuer yet preached (God which put in hys hart thether to go, ſende his ſpirite with hym, comforte hym and bryng hys purpoſe to good effecte) one William Roye, a man William Roye a fal • e Diſciple. ſomewhat crafty, when he commeth vnto new acquayntance, and before he be through knowne, and namely, when all is ſpent, came vnto me, and offred hys helpe. As long as he had no money, ſomwhat I could rule hym, but as ſoone as he had gotten hym money, he became lyke hymſelfe agayne. Neuertheleſſe I ſuffered all thynges tyll that was ended, which I coulde not doe alone without one, both to write, and to helpe me to copare the textes together. When that was ended, I toke my leaue and bade hym farewell for our two lyues, and as men ſay, a day longer. After we were departed he went, and gate him new frendes, which thyng to doe, he paſſeth all that euer I yet knew. And there, when he had ſtored hym of money, he gate hym to Argentine, where he profeſſed wonderfull faculties, & maketh boaſt of no ſmall things. A yeare after that, and now xij. monthes before y• printyng of this worke, came one Ierome a brother of Grenewich alſo, through Ierome a brother of Grenewich Wormes to Argentine, ſaying y• he intended to be Chriſtes Diſciple another whyle, & to kepe (as nye as God would geue him grace) y• profeſſion of hys baptiſme, & to get hys liuyng with his hādes, & to lyue no lōger idlely, & of the ſweate and labour of thoſe captiues, whiche they had taught, not to beleue in Chriſte, but in cut ſhooes, and ruſſet coats. Which Ierome with all diligence I warned of Royes boldnes, & exhorted him to beware of hym, & to walke quietly, and wyth all patiēce & long ſufferyng, according as we haue Chriſt & hys Apoſtles, for an enſāple, which thyng he alſo promiſed me.

Neuertheleſſe whē he was commyng to Argētine, Williā Roye (whoſe toung is able not onely to make fooles ſtarke mad, but alſo to deceaue the wiſeſt that is at the firſt ſight and acquaintaunce) gate hym to hym, and ſet hym a worke, to make rymes, while he hym ſelfe tranſlated a Dialogue out of Latin into Engliſhe, in whoſe Prologue he promiſeth more a great deale, then I feare me he will euer pay. Paule ſayth. 2. Timo. 2. The ſeruaūt 2. Timo. 2. of the Lord muſt not ſtriue, but be peaceable vnto all men, and ready to teach, & one that can ſuffer the euill with mekeneſſe, and that can informe them that reſiſte: if God at any tyme will geue them repentaunce for to know the trouth. It becommeth not then the Lordes ſeruaunt to vſe rayling rymes, but Gods worde, which is the right weapon to ſlay ſinne, vice & all iniquitie. The Scripture of god is good to teach, and to improue, ij. Timo. iij. and. ij. Theſ. ij. Paule ſpeakyng 2. Timo. 3. 2. Theſſ. 2. of Antechriſt ſayth, Whom the Lord ſhall deſtroy with the ſprite or breath of his mouth, that is, with the word of God. And. ij. Cor. x. 2. Cor. 10. The weapons of our warre are not carnall thynges (ſayth he) but mighty in God to caſt downe ſtrong holdes, and ſo forth, that is, to deſtroy high buildings of falſe doctrine. The word of God is that day wherof Paul ſpeaketh. i. Cor. iij.) which ſhall declare all thing, 1. Cor 3. & that fire which ſhal try euery mans worke, and conſume falſe doctrine: with that ſword ought men ſharply to fight, and not to rayle with fooliſhe rymes. Let it not offende thee, that ſome walke inordinatly, let not the wickednes of Iudas, cauſe thee to deſpiſe the doctrine of his fellowes. No man ought to thinke that Stephen was a falſe preacher, becauſe that Nicolas whiche was choſen felow with hym (Act. vj.) to miniſter vnto the Actes. 6. widowes, fell after into great hereſies, as hiſtories make mention. Good and euill go alwayes together, one cā not be knowen without the other.

Marke this alſo aboue all thinges, that Antechriſt what it is. Antechriſt is not an outward thyng, that is to ſay, a man that ſhould ſodēly appeare with wonders, as our fathers talked of hym. No verely, for Antichriſt is a ſpirituall thyng. And is as much to ſay as agaynſt Chriſt, yt is, one that preacheth falſe doctrine contrarie to Chriſt. Antechriſt was in the old Teſtamēt and fought with the Prophetes, he was alſo in the tyme of Chriſt, & of the Apoſtles, as thou readeſt in the Epiſtles of Iohn, and of Paule to the Corinthians, and Galathians, and other Epiſtles. Antechriſt is now & ſhall (I doubt not) endure till the worldes ende. But his nature is (when he is vttered and ouercome with the worde of God) to go out of the playe for a ſeaſon, and to diſguiſe hymſelfe, and then to come in agayne with a new name, and new rayment. As thou ſeeſt Scribes & Phariſeis were very Antechriſtes. howe Chriſt rebuketh the Scribes, and the Phariſes, in the Goſpel (which were very Antechriſtes) ſaying, Wo be to you Phariſes, for ye robbe widowes houſes, ye praye long prayers vnder a colour, ye ſhut vp the kingdom of heauē, & ſuffer thē not y• would, to enter in, ye haue taken away the keye of The properties of Antechriſt. knowledge, ye make men breake Gods commaundementes with your traditions, ye beguile the people with hipocriſie and ſuch like. Which thynges all our prelates do, but haue yet gotten them new names, and other garmentes, and are otherwyſe diſguiſed. There is difference in the names betwene a Pope, a Cardinall, a biſhop, and ſo forth, and to ſay a Scribe, a Phariſey, a ſeniour and ſo forth: but the thyng is all one. Euen ſo now when we haue vttered hym, he wyll change hymſelfe once more, and turne hymſelfe into an angell of lyght, 2. Cor. 11. Read the place I 2. Cor. 11. exhorte thee, whatſoeuer thou art that readeſt this, and note it well. The Iewes loke Antechriſt hath bene among vs a lōg tyme. for Chriſt, and he is come xv. hundred yeares agoe, and they not ware: we alſo haue loked for Antechriſt, and he hath raigned as long, and we not ware: and that becauſe eyther of vs looked carnally for hym, and not in the places where we ought to haue ſought. The Iewes had found Chriſt verily, if they had ſought hym in the lawe and the Prophetes, whether Chriſt ſendeth them to ſeke: Iohn Iohn. 〈◊〉 . 5. We alſo had ſpied out Antechriſt long ago, if we had looked in the doctrine of Chriſt, & hys apoſtles, where, becauſe y• beaſt ſeeth him ſelfe now to be ſought for, he roareth, and ſeketh new holes to hyde hymſelfe in, & chaungeth hymſelfe into a thouſand faſhions with all maner wilineſſe, falſhode, ſuttletie & craft. Becauſe that hys excommunications are Antechriſt accompteth it treaſon to bee acquainted wt Chriſt. come to lyght, he maketh it treaſon vnto the kyng, to bee acquaynted with Chriſte. If Chriſte, & they may not raigne together, one hope we haue that Chriſt ſhal liue euer. The olde Antichriſtes brought Chriſt vnto Pilate, ſaying by our lawe he ought to die, and whē Pilate bade them iudge hym after their lawe, they aunſwered, it is not lawfull for vs to kyll any man, whiche they dyd to the intent that they whiche regarded not the ſhame of their falſe excōmunications, ſhould yet feare to confeſſe Chriſt, becauſe that the temporall ſword had condemned hym. They do all thing of a good zeale they ſay, they loue you ſo well, that they had rather burne you, then yt you ſhould haue fellowſhip wt Chriſt. They are iealous ouer you amiſſe (as ſayth S. Paul Gal. iiij.) They would deuide you Gal • 4. from Chriſte and his holy Teſtament, and ioyne you to the Pope, to beleue in his Teſtament and promiſes. Some man will aſke (peraduenture) why I take the labour to make this worke, in as much as they will burne it, ſeyng they burnt the Goſpell, I aunſwere, in burnyng the new Teſtament they dyd none other thyng then that I looked for, no more ſhall they do, if they burne me alſo, if it be Gods will it ſhall ſo be.

Neuertheleſſe, in tranſlatyng of the Teſtament I dyd my dutie, and ſo doe I now, and will doe as much more as God hath ordeined me to do. And as I offered that, to al men to correct it, who ſoeuer could, euen ſo do I this. Who ſoeuer therfore readeth this, compare it vnto the Scripture. If Gods word beare recorde vnto it, and thou alſo feeleſt in thine hart, that it is ſo, be of good comfort and geue God thankes. If Gods word condemne it, then hold it accurſed, and ſo doe all other doctrines. As Paule counſeleth his Galathians. Beleue not euery ſprite ſodenly, but iudge thē by the word of God, whiche is the trial of all doctrine and laſteth for euer. Amen.

The Parable of the wicked Mammon.

THere was a certain Luke. 16. rich man, whiche had a ſteward that was accuſed vnto hym that hee had waſted his goodes. And called hym, and ſayd vnto him. How is it that I heare this of thee? Geue accoumptes of thy ſtewardſhyp. For thou mayſt be no longer my ſteward. The ſteward ſayd with in him ſelfe. What ſhall I do? for my maſter will take away frō me my ſtewardſhyp. I can not digge, and to begge, I am aſhamed. I wote what to doe, that when I am put out of my ſtewardſhyp, they may receaue me into theyr houſes.

Then called he all his maſters detters, and ſayd vnto the firſt, how much oweſt thou vnto my maſter? And he ſayd, an hūdred tonnes of oyle, and hee ſayd to hym: take thy bill, and ſit downe quickely, and write fiftie. Then ſayd he to an other, what oweſt thou? And he ſayd, an hundred quarters of wheate. He ſayd to hym. Take thy bill, and write foure ſcore. And the Lord commended the vniuſt ſteward, becauſe he had done wiſely. For the children of this world, are in their kynde, wiſer then the children of light. And I ſay alſo vnto you, make you frendes of the wicked Mammon, that when ye ſhall haue neede, they may receaue you into euerlaſtyng habitations. Luke. xvi. Chapter.

For as much as with this, & diuers ſuch other textes, many haue inforced to draw the people from the true faith, & from puttyng their truſt in the truth of Gods promiſes, and in the merites and deſeruyng of his Chriſt our Lord, and haue alſo brought it to paſſe (for many falſe Prophetes ſhall ariſe and deceaue many, and much wickednes muſt alſo be, ſayth Chriſt Math. xxiiij. Math. 2 •… And Paul ſayth. ij. Timo. iij. Euell mē and deceauers ſhall preuaile in euill, 2. Timo. 3. while they deceaue, and are deceaued them ſelues) and haue taught them to put their truſt in their owne merites, and brought them in belefe, that they ſhalbe iuſtified in the ſight of God, by the goodneſſe of their owne workes, & haue corrupt the pure word of God, to confirme their Ariſtotle with all. For though that ye Philoſophers, & worldly wiſemen were enemyes aboue all enemyes to the Goſpell of God, and though the worldly wiſedome can not comprehend the wiſedome of God, as thou mayſt ſee. i. Corint. j. and. ij. And though worldly righteouſnes can not 1. Cor. 1▪ and. 2. be obedient vnto the righteouſnes of God. Rom. x, Yet what ſo euer they read in Ariſtotle, yt muſt be firſt true. Roma. 10▪ And to mainteine that, they rent and teare the Scriptures with their diſtinctions, and expounde them violently contrarie to the meanyng of the text, and to the circumſtaunces that go before and after, and to a thouſand cleare and euidente textes. Wherfore I haue taken in hand to expounde this Goſpell, & certaine other places of the new Teſtament, and (as far forth as God ſhall lende me grace) to bryng the Scripture vnto the right ſence, and to digge agayne the welles of Abraham, and to purge & cleanſe thē of the earth of worldly wiſedome, where with theſe Philiſtenes haue ſtopped them. Whiche grace graunt me God, for the loue that he hath vnto his ſonne Ieſus our Lord, vnto the glory of his name. Amen.

THat fayth onely before all workes and without all merites, but chriſtes Faith onely iuſtifieth onely, iuſtifieth and ſetteth vs at peace with God, is proued by Paul in the firſt chapiter to the Roma. I am Roma. 1. not aſhamed (ſayth he) of the Goſpell, that is to ſay, of the glad tidinges and promiſes which God hath made, and ſworne to vs in Chriſt. For it (that is to ſay the goſpell) is the power of god vnto ſaluation, to all that beleue. And it followeth in the foreſayd chapiter, y• iuſt or righteous muſt liue by faith.

For in the fayth which we haue in Chriſt, and in Gods promiſes fynde Faith bringeth lyfe. we mercy, lyfe, fauour and peace. In the law we fynde death, damnation, & The law bryngeth death. wrath: moreouer, the curſe and vengeaunce of GOD vpon vs. And it (that is to ſay, the lawe) is called of Paule, 2. Corin. 3. the miniſtration of 1. Cor. 3. death and damnation. In the lawe we are proued to be the enemyes of God, and that we hate him. For how can we be at peace with God and loue hym, ſeing we are conceiued, and borne vnder the power of the deuill, and are his poſſeſſion and kingdome, his captiues and bondmen, and ledde at his wyll, & he holdeth our hartes, ſo that it is impoſſible for vs to conſent to the wil of God, much more is it impoſſible for a man to fulfill the lawe of his owne ſtrength and power, ſeyng that we are by birth and of nature, the heires of eternall damnation. As ſayth Paul Ephe 2. We (ſayth he) are by nature the Ephe. 2. children of wrath. Whiche thyng the lawe doth but vtter onely, and helpeth vs not, yea requireth impoſſible thynges of vs. The lawe when it commaūdeth that thou ſhalt not luſt, geueth thee not power ſo to doe, but damneth thee, becauſe thou cauſt not ſo do.

IF thou wilte therefore bee at peace with God, and loue him, thou muſt turne to the promiſes of God, and to yt Goſpell, which is called of Paul in the The Goſpell is the miniſtratiō of righteouſnes. place before rehearſed to the Corinthians, the miniſtration of righteouſnes, and of the ſpirite. For fayth bringeth pardō, and forgeuenes freely purchaſed by Chriſtes bloud, and bringeth alſo the ſprite, the ſprite looſeth the bondes of the deuill, and ſetteth vs at libertie. For where the ſprite of the Lord is, there is libertie ſayth Paule in the ſame place to the Corinthians, that is to ſay, there the harte is free, and hath power to loue the will of God, & there the hart mourneth that he cannot loue inough. Now is that conſent of yt hart vnto the law of God eternall life, yea, though there bee no power yet in the members to fulfill it. Let euery man therfore (accordyng to Paules councell in the 6. chapter to the Eph.) arme himſelfe with yt armour of god, that is to vnderſtand, with gods promiſes, & aboue all thing (ſayeth he) take vnto you the ſhield of fayth, wherewyth ye may be able to quenche all the fierye dartes of the wicked, that ye may be able Reſiſte the deuill with the ſhield of fayth. to reſiſt in the euill day of temptation, and namely at the houre of death.

See therfore thou haue Gods promiſes in thyne hart, and that thou beleue them without waueryng: & when temptation ariſeth, and the deuill layeth the law, & thy dedes agaynſt thee, aunſwere him, with the promiſes, and turne to God and confeſſe thy ſelfe to hym, and ſay it is euenſo, or els howe could he be mercifull? but remember that he is the God of mercy, & of truth, and cannot but fulfil his promiſes. Alſo remember that hys ſonnes bloud is ſtronger then all the ſynnes and wickednes of the whole world, and therewith quiet thy ſelf, and therunto commit thy ſelfe, and bleſſe thy ſelfe in all temptation (namely, at the houre of death) with that holy cādle. Or els periſheſt Faith is y• holy can • de wherewith we muſt bleſſe our ſelues at y• laſt houre. thou, though thou haſt a thou ſand holy candels about thee, a C. ton of holy water, a ſhipfull of pardones, a clothe ſacke full of Friers coates, and all the ceremonies in the world, and al the good workes, deſeruings and merites of all the men in the worlde, bee they or were they neuer ſo holy, Gods worde onely laſteth for euer, and that which he hath ſworne, doth abide, whē all other thynges periſh. So long as thou findeſt any conſent in thyne hart vnto the law of God, that it is righteous and good, and alſo diſpleſure that thou canſt not fulfill it, diſpayre not, neither doubt, but that Gods ſpirit is in thee, and that thou art choſen for Chriſtes ſake, to the inheritaunce of eternall lyfe.

And agayne, Rom. 3. We ſuppoſe Roma. 3. that a man is iuſtified through fayth, without the deedes of the lawe. And likewyſe Rom. 4. We ſay yt ſayth was Roma 4. reckoned to Abraham for righteouſnes. Alſo Romaynes. v. ſeyng that Fayth is accompted to vs for righteouſnes. Gal. 3. we are iuſtified through fayth, we are at peace with God. Alſo Roma. 10. With the hart doth a man beleue, to be made righteous. Alſo Gal 3. Receiued ye the ſpirite by the deeds of the law, or by hearyng of the fayth? Doth he which miniſtreth the ſprite vnto you, & worketh miracles among you, do it of the deedes of the law, or by hearyng of faith? Euen as Abraham beleued god, & it was reckoned to hym for righteouſnes. Ʋnderſtand therfore (ſaith he) The children of fayth are the children of Abraham. that the children of fayth are the children of Abraham. For the Scripture ſaw before, that God would iuſtify the heathen or Gentiles by fayth, & ſhewed before glad tidings vnto Abraham, in thy ſede ſhall all nations be bleſſed. Wherfore they which are of fayth are bleſſed, that is to witte, made righteous with righteous Abraham. For as many as are of the deedes of the law, are vnder curſe. For it is written, ſaith he: Curſed is euery man that continueth not in all thinges, which are written in the booke of the lawe to fulfill them.

Item Gala. ij. where he reſiſted Peter in the face he ſayth. We whiche are Gal. 2. Iewes by nation, and not ſinners of the Gentiles, know that a man is not iuſtified by the deedes of the law, but by the fayth of Ieſus Chriſt, and haue therfore beleued on Ieſus Chriſt, that we might be iuſtified by the fayth of Chriſt, and not by the deedes of the law: for by the deedes of the law ſhall no fleſh be iuſtified. Item in the ſame place he ſayth, touchyng yt I now liue, I lyue in ye fayth of the ſonne of God, Fayth only iuſtifieth vs. which loued me, and gaue him ſelfe for me, I deſpiſe not the grace of GOD. For if righteouſnes come by ye law, thē is Chriſt dead in vayne. And of ſuch like enſamples are all the Epiſtles of Paul full. Marke how Paule laboreth with him ſelfe to expreſſe the excedyng miſteryes of fayth, in the epiſtle to the Epheſians, and in the Epiſtle to the Colloſſians. Of theſe and many ſuch like textes, are we ſure that the forgiuenes of ſinnes, and iuſtifying is appropriate vnto faith onely without the addyng to of workes.

Take for the alſo the ſimilitude that Chriſt maketh Math. vij. A good tree Math. 7. bringeth forth good frute. And a bad tree bringeth forth bad frute. There ſeeſt thou, that the frute maketh not the tree good, but the tree the frute, & that the tree muſt afore hand be good, or be made good: yer it can bryng forth good frute. As he alſo ſayth Math. xij. either Mat. • 2. make the tre good, and his frute good alſo, either make the tree bad, and hys frute bad alſo. How can ye ſpeake wel while ye your ſelues are euil: So likewiſe is this true, and nothyng more true, that a mā before all good workes muſt firſt be good, and that it is impoſſible that workes ſhould make hym good, if he were not good before, yet he did good workes. For this is Chriſtes principle & (as we ſay) a generall rule. A principle taught by Chriſt. How can ye ſpeake well, while ye are euill? ſo likewiſe how can ye do good, while ye are euill.

This is therfore a playne, and a ſure concluſion not to bee doubted of, that there muſt be firſt in the hart of a man, before he do any good worke, a greater and a preciouſer thyng then all the good workes in the world to reconcile him to God, to bryng the loue and fauour of God to him, to make him loue God agayne, to make him righteous, and good in the ſight of God, to do a way his ſinne, to deliuer him, and loſe him, out of that captiuitie where in he was conceaued and borne, in whiche he could neither loue God, neither the will of God. Or els how can he worke any good woorke that ſhould pleaſe God, if there were not ſome ſupernaturall goodnes in him giuen of GOD freely, where of the good worke muſt ſpryng? euen as a ſicke man muſt firſt be healed or made whole, yer he can do the dedes of an whole man, and as the blind man muſt firſt haue ſight geuen him, yer he can ſee: and he that hath his feete in fetters, giues, or ſtockes muſt firſt be looſed, or he can go, walke or runne, and euen as they whiche thou readeſt of in the Goſpel, that they were poſſeſſed of the deuils, could not laude God, till the deuils were caſt out.

That precious thing which muſt be in the hart, yer a man can worke any good worke is y• word of God, which in the Goſpell preacheth, profereth & Fayth beyng ioyned with the worde of God, bringeth forth good fruit. bryngeth vnto all that repent, and beleue, the fauour of God in Chriſt. Who ſoeuer heareth the word, and beleueth it, the ſame is thereby righteous, and thereby is geuen hym the ſpirite of God, which leadeth him vnto all that is the will of God, and is looſed from the captiuitie and bondage of the deuill, and his hart is free to loue God, and hath luſt to do the will of GOD. Therfore it is called the word of lyfe, the word of grace, the word of health, the word of redemption, the word of forgiuenes, and the word of peace, he that heareth it not, or beleueth it not, cā by no meanes be made righteous before God. This confirmeth Peter in the xv. of the Actes, ſeyng that GOD Acts. 15. through fayth doth purifie the hartes. For of what nature ſo euer the word of God is, of the ſame nature muſt the hartes be, whiche beleue thereon and cleaue thereunto. Now is the word liuyng, pure, righteous and true, & euen ſo maketh it the hartes of them that beleue theron.

IF it be ſayd that Paul (when he ſaith in the iij. to the Romaines, no fleſhe ſhalbe, or can be iuſtified by the deedes of the law) meaneth it of the ceremonies or ſacrifices, it is an vntrue ſaying. For it foloweth immediatly, by the law commeth the knowledge of ſinne. Now are they not the ceremonies that vtter ſinne, but the law of cō maundementes. In the iiij. (he ſayth) the law cauſeth wrath whiche can not bee vnderſtand of the ceremonies, for they were geuen to reconcile the people to God agayne after they had ſinned. If as they ſay the ceremonies The law cannot iuſtify vs. which were geuen to purge ſinne and to reconcile, iuſtifie not, neither bleſſe, but temporally onely, much more the law of commaundementes iuſtifieth not. For that whiche proueth a man ſick, health him not, neither doth the cauſe of wrath bring to fauour, neither can that whiche damneth ſaue a man. When the mother commaundeth her childe, but euen to rocke the cradle, it grudgeth, the commaundement doth but vtter the poyſon that lay hid, and ſetteth him at bate with hys mother, and maketh hym beleue ſhee loueth him not.

Theſe commaundements alſo (thou ſhalt not couet thy neighbours houſe, thou ſhalt not luſt deſire or wiſhe after thy neighbours wife, ſeruaunt, mayde oxe or aſſe, or what ſoeuer pertaineth vnto thy neyghbour) geue me not power ſo to doe, but vtter the poyſon that is in me and damne me, becauſe I can not ſo do, and proue that God is wrath with me, ſeing that his wil, and mine are ſo contrary. Therefore ſayth Paul. Gal. iij. If there had ben geuen Gal. 3. ſuch a law that could haue geuen lyfe, then no doubt righteouſnes had come by the law, but the Scripture concluded all vnder ſinne (ſayth he) that the promiſe might bee geuen vnto them that beleue through the fayth that is in Ieſus Chriſt.

The promiſes when they are beleued) Fayth in chriſtes promiſes doth iuſtify vs. are they that iuſtifie, for they bring the ſpirite whiche looſeth the hart, giueth luſt to the law, and certifieth vs of yt good will of God vnto vs ward. If we ſubmit our ſelues vnto God, & deſire him to heale vs, he wil do it, and will in the meane tyme (becauſe of the conſent of y• hart vnto y• law) count vs for full whole, & wil no more hate vs, but pitie vs, cheriſh vs, be tender harted to vs, & loue vs as he doth Chriſt him ſelfe. Chriſt is our redemer, Sauiour, peace, attonement, and ſatiſfactiō, and hath made amendes or ſatiſfaction to Godward for all the ſinne whiche they that repēt (conſentyng to the law and beleuyng the promiſes) do, haue done, or ſhal do. So that if through Chriſt is the ſtorehouſe of mercy for vs. fragilitie we fall a thouſand tymes in a day, yet if we do repent agayne, we haue alway mercy layd vp for vs in ſtore in Ieſus Chriſt our Lord.

WHat ſhall we ſay then to thoſe Scriptures whiche go ſo ſore vpō good workes? As we read Math. xxv. I was an hungred, and ye gaue me meate. &c. And ſuch like. Whiche all ſound as though we ſhould be iuſtified, and accepted vnto the fauour of God in Chriſt through good workes. To this I aunſwere. Many there are which whē they heare or read of fayth, at once they cōſent therunto, and haue a certaine imagination or opinion of fayth, as when a man telleth a ſtory or a thyng done in a ſtraunge lande, that pertayneth not to thē at all. Which yet they heleue, and tell as a true thyng. And this imagination or opinion they The definition of true fayth. call faith. They thinke no further then that fayth is a thyng which ſtandeth in their own power to haue, as do other naturall workes whiche men worke: but they feele no maner workyng of the ſpirite, neither the terrible ſentence of the law, the fearefull iudgements of God, the horrible damnation and captiuitie vnder Sathan. Therefore as ſoone as they haue this opinion, or imaginatiō in there hartes that ſayth, verely this doctrine ſemeth true, I beleue it is euē ſo. Then they thinke that the right fayth is there. But afterward when they feele in them ſelues, and alſo ſee in other, that there is none alteration, and that the workes folow not, but that they are altogether euē as before, and abide in their old eſtate: then thinke they yt faith is not ſufficient, but that it muſt be ſome greater thing then fayth that ſhould iuſtifie a man.

So faule they away from fayth agayne, and crye ſaying, fayth onely iuſtifieth not a man, and maketh him acceptable to GOD. If thou aſke them wherfore. They aūſwere, ſee how many there are that beleue, and yet do no more then they did before. Theſe are they whiche Iudas in his Epiſtle calleth dreamers, which deceaue themſelues with their owne fantaſies. For Faith that bringeth not forth fruite, is but a dreame. what other thing is their imagination which they call fayth, then a dreamyng of the fayth, and an opinion of their owne imagination wrought without the grace of God? Theſe muſt nedes be worſe at the latter end thē at the begynnyng. Theſe are the old veſſels, that rent, when new wyne is poured into them. Math. ix. that is, they heare Mat. 9. Gods word, but hold it not, and therfore waxe worſe, then they were before. But the right fayth ſpryngeth not of mans fantaſie, neither is it in any mās power to obtaine it, but is all together Faith is the gift of God. the pure gift of God poured into vs freely, without all maner doyng of vs, without deſeruing and merites, yea and without ſekyng for of vs. And is (as ſayth Paul in the ſecond to the Epheſians) euen Gods gift and grace Ephe. 2. purchaſed through Chriſt. Therfore is it mighty in operation, full of vertue and euer working, which alſo renueth a man and begetteth him a freſh, altereth him, chaungeth hym, and turneth him altogether into a new nature and conuerſation: ſo that a man feeleth hys hart all together altered, chaunged, and farre otherwiſe diſpoſed then before, & hath power to loue that whiche before he could not but hate, and deliteth in that, which before he abhorred, and hateth that, which before he could not but loue. And it ſetteth the ſoule at libertie, and maketh her free to folow the will of God, and doth to the ſoule euen as health doth vnto the body, after that a man is pined and waſted away with a long ſokyng diſeaſe: the legges cannot beare hym, he cannot lift vp his handes to helpe hymſelf, his taſte is corrupt, ſuger is bitter in hys mouth, his ſtomacke abhorreth longyng after ſlibberſauſe and ſwaſhe, at which a whole ſtomacke is readye to caſt hys gorge. When helth commeth, ſhe changeth and altereth hym cleane, geueth hym ſtrength in all hys members, luſt & to do of his owne accord, that which before he could not do, neither could ſuffer that any mā exhorted hym to do, and hath now luſt in holeſome thynges, and hys members are free and at libertie, and haue power to do of their owne accorde all thinges, which belong to an whole man to do, which afore they had no power to do, but were in captiuitie and bondage. So likewiſe in all thyng doth right fayth to the ſoule.

The ſprite of God accompanieth fayth, & bringeth with her light, wherwith a man beholdeth hymſelfe in the lawe of God, and ſeeth his miſerable bondage and captiuitie, and humbleth The ſpirite of God accompanieth Faith. himſelfe, and abhorreth himſelfe: ſhe bringeth Gods promiſes of all good thinges in Chriſt. God worketh with his worde, and in his worde. And as his worde is preached, fayth rooteth her ſelfe in the hartes of the elect: and as faith entreth and the worde of God is beleued, the power of God looſeth the hart from the captiuitie, and bondage vnder ſinne, and knitteth and coupleth him to God, and to the wyll of God: altereth hym, chaungeth hym cleane, faſhioneth, and forgeth hym a new, geueth hym power to loue, and to doe that whiche before was vnpoſſible for hym eyther to loue or do, and turneth hym into a new nature: ſo yt he loueth that which he before hated, and hateth that which he before loued, and is cleane altered, chaunged, and contrary diſpoſed, and is knit and coupled faſt to Gods will, and naturally bringeth forthe good workes, that is to ſay, that which God commaundeth to do, and not thinges of hys owne imagination. And that doth he of hys owne accorde, as a tree bringeth forth fruit of her own accord. And as thou needeſt not to bid a tree to bryng forth fruite, ſo is there no law Fayth of her ſelfe bringeth forth good frutes, that is, good workes. put vnto hym that beleueth, and is iuſtified through fayth (as ſayth Paul in the firſt Epiſtle to Timothie the fyrſt chapter.) Neither is it nedeful, for the law of god is written & graued in his harte, and his pleaſure is therein. And as without commaundement, but euē of hys owne nature, he eateth, drincketh, ſeeth, heareth, talketh, & goeth, euē ſo of his owne nature, without coaction or compulſion of yt law, bringeth he forth good workes. And as a whole man when he is a thurſt, tarieth but for drinke, and when he hungreth abideth but for meate, and then drinketh and eateth naturally: euē ſo is ye faithfull euer a thurſt, & an hungred after the will of God, and tarieth but for occaſion. And whenſoeuer an occaſion is geuen, he worketh naturally the wyll of God. For this bleſſing is geuen to all them that truſt in Chriſtes bloud, that they thruſt and hunger to do gods wyll. He that hath not this fayth, is but an vnprofitable babler of faith and True fayth is not with out good workes. workes, and wotteth neither what he bableth, nor what he meaneth, or wherunto his wordes pertayne. For he feeleth not the power of faith, nor ye working of the ſpirite in his hart, but enterpreteth the ſcriptures which ſpeake of fayth and workes, after hys owne blynd reaſon & foliſh fantaſies, & not of any feeling that he hath in his hart: as a man rehearſeth a tale of an other mans mouth, and wotteth not whether it be ſo, or no as he ſayth, nor hath any experience of yt thing it ſelfe. Now doth the ſcripture aſcribe both fayth & True fayth and good workes, are the gift of God, and come not of our ſelues. workes not to vs, but to God only, to whom they belong onely, and to whō they are appropriate, whoſe gifte they are, and the proper worke of his ſpirit.

Is it not a frowarde and peruerſe blindnes, to teach how a man can do nothing of his owne ſelfe, and yet preſumptuouſly take vpō them the greateſt and hyeſt worke of God, euen to make fayth in themſelues of their own power, and of their owne falſe imagination and thoughtes? Therfore I ſay we muſt diſpayre of our ſelues, & pray God (as chriſtes apoſtles did) to geue vs fayth, & to encreaſe our fayth. When we haue that, we neede no other thing more. For ſhe bringeth the ſpirite with her, and he not onely teacheth vs all thinges, but worketh them alſo mightely in vs, and carieth vs through aduerſitie, perſecution, death and hel, vnto heauen and euerlaſting lyfe,

MArke diligently therfore ſeing we are come to anſwer. The Scripture (becauſe of ſuch dreames and fayned faythes ſake) vſeth ſuch manner of ſpeakinges of workes, not that a man ſhould therby be made good to Godwarde or iuſtified, but to declare vnto other, and to take of other the differēce The difference betwene falſe fayth, and right faith. betwene falſe fayned fayth, and ryght fayth. For where right fayth is, there bringeth ſhe forthe good workes, if there followe not good workes, it is (no doubt) but a dreame and an opinion or fained fayth.

Wherfore looke as the fruit maketh not the tree good, but declareth and teſtifieth As the tree is knowen by his fruit • o right fayth is knowen by her fruit. outwardlye that the tree is good (as Chriſt ſayeth) euery tree is knowen by his fruite: euen ſo ſhall ye know the right fayth by her fruite.

Take for an ēnſample Mary that annoynted Chriſtes feete. Luke. 7. Example. When Simō which bad Chriſt to his houſe had condemned her, Chriſte defēded her, and iuſtified her ſaying: Simon, I haue a certayne thyng to ſay vnto thee. And he ſayd maiſter, ſay on. There was a certayne lender whiche had two detters, the one ought v. C. pence, and the other fiftie. When they had nothing to pay, he forgaue bothe. Which of them tell me, will loue hym moſt? Simon aunſwered and ſayd: I ſuppoſe that he to whome he forgaue moſt. And he ſaid to him, thou haſt truly iudged. And he turned him to y• womā, and ſayd vnto Simon, Seeſt thou this womā? I entred into thine houſe and thou gaueſt me no water to my fete, but ſhe hath waſhed my feet with teares, & wypte them with the heares of her head. Thou gaueſt me no kiſſe, but ſhe ſince the tyme I came in, hath The frutes of fayth. not ceaſed to kiſſe my feete. My heade with oyle thou haſte not annoynted. And ſhe hath annointed my feete with coſtly and precious oyntment. Wherfore I ſay vnto thee, many ſinnes are forgeuen her, for ſhe loueth much. To whom leſſe is forgeuen, the ſame doth loue leſſe, &c. Hereby ſee we that dedes and works are but outward ſignes of of the inward grace of the bounteous and plenteous mercy of God, frely receyued without all merites of deedes, ye and before all dedes. Chriſt teacheth to know the inwar • fayth and loue by the outward deedes. Deedes are the fruites of loue, and loue is the fruit of fayth. Loue and alſo the deedes are great or ſmal, according to the proportion of fayth. Where fayth is mighty & ſtrong, there is loue feruent and dedes plenteous, and done with excedyng mekenes. Where fayth is weake, there is loue cold, & the dedes few, & ſeldom beare flowers, & bloſſomes in winter.

Symon beleued and had fayth, yet but weakly, & according to the proportion of his fayth loued coldly, and had dedes therafter: he had Chriſt vnto a ſimple and a bare feaſt onely, & receaued him not with any great humanitie. But Mary had a ſtrong fayth, and therfore burning loue, & notable dedes done with excedyng profound, & depe mekenes. On the one ſide ſhe ſaw her A differēce betwene true faith & fained faith ſelfe clearely in the law, both in what daunger ſhe was in, & her cruell bondage vnder ſinne, her horrible damnation, and alſo the feareful ſentence and iudgement of God vpon ſinners. On the other ſide ſhe heard the Goſpell of Chriſt preached, and in the promiſes ſhe ſaw with egles eyes the excedyng aboundant mercy of God, that paſſeth all vtteraunce of ſpech, whiche is ſet foorth in Chriſt for all meke ſinners, whiche knowledge their ſinnes. And ſhe beleued the word of God mightyly, and glorified God ouer his mercy and truth, and beyng ouercome and ouerwhelmed with yt vnſpeakeable, yea and incomprehenſible aboundat riches of the kyndnes of God, did enflame & burne in loue, yea was ſo ſwolne in loue, that ſhe could not abide nor hold, but muſt breake out, and was ſo drōke in loue that ſhe regarded nothyng, but euen to vtter the feruent, and burnyng loue of her hart onely. She had no reſpect to her ſelfe, though ſhe was neuer ſo great and notable a ſinner, neither to the curious hipocriſie of the Phariſeis, whiche euer diſdaine weake ſinners, neither the coſtlines of her oyntment, but with all humblenes did run vnto his feete. Waſhed them with the teares of her eyes, and wyped them with the heares of her head, & anoynted them with her precious oyntment, yea, and would no doubt haue runne into the groūd vnder his feete to haue vttered her loue toward hym, yea would haue deſcended downe into hell, if it had bene poſſible. Euen as Paul in the ix. Chapter of his Epiſtle to the Romaines was dronke in loue, Rome. 9. and ouerwhelmed with the plēteouſnes of the infinite mercy of god (which he had receaued in Chriſte vnſought for) wiſhed hym ſelfe baniſhed from Chriſt and damned, to ſaue yt Iewes, if it might haue ben. For as a man feeleth God in hym ſelfe, ſo is he to hys neighbour.

Marke an other thyng alſo. We for the moſt part becauſe of our groſſenes, in all our knowledge procede frō that whiche is laſt and hi •• oſt, vnto that which is firſt, begynnyng at the latter end, diſputyng and makyng our argumentes backeward. We begyn at the effect and worke, and procede vnto the naturall cauſe. As for an enſample, we firſt ſee the Moone darke, and then ſearch the cauſe, and find that the puttyng of the earth, betwene the Sunne and the Moone is the naturall cauſe of the darknes, and that the earth ſtoppeth Backeward diſputations. the light. Then diſpute we backeward ſaying: the Moone is darkned, therfore is the earth directly betwene the Sunne and the Moone. Now yet is not the darkenes of the Moone the naturall cauſe that the earth is betwen the Sunne and the Moone, but the effect therof, and cauſe declaratiue, declaryng and leadyng vs vnto the knowledge, how that the earth is betwene the Sunne and the Moone directly, & cauſeth the darknes, ſtopping the light of the Sunne from the Moone. And contrarywyſe the beyng of the earth directly betwene the Sunne, and the Moone is the naturall cauſe of yt darknes. Likewiſe he hath a ſonne, therfore is he a father, and yet the ſoone is not cauſe of the father, but contrarywiſe. Notwithſtandyng yt ſonne is the cauſe declaratiue, wherby we know that the other is a father. After the ſame maner here, many ſinnes are forgeuen her, for ſhe loueth much, thou mayſt not vnderſtand by the word for, that loue is the naturall cauſe of the forgeuyng of ſinnes, but declareth it onely, and contrarywiſe the forgiueneſſe of ſinnes is the naturall cauſe of loue.

The workes declare loue. And loue declareth that there is ſome benefite & kindnes ſhewed, or els would there bee no loue. Why woorketh one, and an other not? Or one more then an other? Becauſe that one loueth and the other not, or that the one loueth more then the other. Why loueth one, & an other The kindnes of God moueth vs to loue god. not, or one more thē an other? Becauſe that one feeleth y• exceding loue of god in his hart, & an other not, or that one feeleth it more thē an other. Scripture ſpeaketh after ye moſt groſſeſt maner: Be diligent therfore that thou be not deceaued with curiouſnes. For mē of no ſmall reputation haue bene deceaued with their owne ſophiſtry.

Hereby now ſeeſt thou, that there is great difference betwene beyng righteous, and good in a mans ſelfe, & declaryng and vtteryng righteouſnes and goodnes. The fayth onely maketh Fayth onely maketh vs the ſonnes and heires of God. a man ſafe, good, righteous and the frend of GOD, yea and the ſonne and the heyre of GOD, and of all hys goodnes, & poſſeſſeth vs with the ſpirite of God. The worke declareth the ſelfe fayth and goodnes. Now vſeth Faith poſſeſſeth the ſpirite of God. the Scripture the common maner of ſpeakyng, and the very ſame that is among the people. As when a father ſayth to his child, go, & belouing, mercyfull Workes declare fayth and Gods goodnes. and good, to ſuch, or ſuch a poore man, he biddeth him not, there with to be made mercifull, kinde and good: but to teſtifie and declare the goodnes that is in him already, with the outward deede: that it may breake out to yt profite of other, and that other may feele it which haue nede therof.

After the ſame maner ſhalt thou enterprete the Scriptures whiche make mention of workes: that God therby wil that we ſhew forth, that goodnes, which we haue receaued by fayth, and let it breake forth and come to the profite of other, that the falſe fayth may be knowē, and weded out by the rootes. For God geueth no mā his grace, that he ſhould let it lye ſtil, and do no good Goddes grace is to be exerciſed in vs. with all: but that he ſhould encreaſe it, and multiplie it with lendyng it to other, and with open declaryng of it with the outward workes, prouoke & draw other to God, As Chriſt ſayth in Mathew the v. Chapter: let your light ſo ſhine in the ſight of men, that they may ſee your good workes, and glorifie your father which is in heauen. Or els were it as a treaſure digged in the ground and hid wiſedome, in whiche what profite is there?

Moreouer there with the goodnes, fauour, and giftes of God which are in thee, not onely ſhalbe knowen vnto other, but alſo vnto thyne owne ſelfe, and thou ſhalbe ſure that thy fayth is right, and that the true ſpirite of God is in thee, and that thou art called, and choſen of God vnto eternall lyfe, and looſed frō the bondes of Sathā whoſe captiue thou waſt, as Peter exhorteth in yt firſt of his ſecond Epiſtle, through good workes to make our callyng and election (wherewith we are called and choſen of God) ſure. For how dare a man preſume to thinke, that his fayth is right, and that Gods fauour is on him, and that Gods ſpirite is in hym when hee feeleth not the workyng of the ſpirite, neither him ſelfe diſpoſed to any godly thyng? Thou canſt neuer Where true fayth is, good workes folow. know or be ſure of thy fayth, but by the workes, if workes folow not, yea and that of loue, without lokyng after any reward, thou mayſt be ſure that thy fayth is but a dreame, and not right, & euen the ſame that Iames called in his Epiſtle the ſecond Chapter dead faith, and not iuſtifiyng.

Abraham through workes Geneſis. Gene. 2. xxij. was ſure of his fayth to be right, and that the true feare of God was in him, when he had offered his ſonne (as the Scripture ſayth.) Now know I that thou feareſt God, that is to ſay. Now is it opē, and manifeſt that thou feareſt God, in as much as thou haſt not ſpared thy onely ſonne for my ſake.

SO now by this abyde ſure and faſt, that a mā inwardly in the hart and before God is righteous, & good thorough fayth onely before all workes. Notwithſtandyng yet outwardly and openly before the people, ye and before himſelfe, is he righteous through the worke, that is, he knoweth and is ſure through the outward worke that he is a true beleuer, and in the fauour of GOD, and righteous, and good thorough the mercy of GOD: that thou mayſt cal the one an open, and an outward The outward righteouſnes & the inward righteouſnes what they are. righteouſnes, & the other an inward righteouſnes of the hart (ſo yet) that thou vnderſtand by the outward righteouſnes, no other thyng ſaue the frute that foloweth, and a declaryng of the inward iuſtifying and righteouſnes of the hart, and not that it maketh a man righteous before God, but that he muſt be firſt righteous before hym in the hart. Euen as thou mayſt cal the frute of the tree, the outward goodnes of the tree, whiche foloweth and vttereth the inward naturall goodnes of the tree.

This meaneth Iames in hys Epiſtle where he ſayth, fayth without workes is dead, that is, if workes follow not, it is a ſure & an euidēt ſigne, that there is no fayth in the hart, but a dead imagination and dreame, whiche they falſly call fayth.

Of the ſame wiſe is this ſaying of Chriſt to be vnderſtande. Make you Outward workes declare where true fayth is. frendes of the vnrighteous Mammō, that is, ſhew your fayth openly, and what ye are within in the harte, with outward geuing and beſtowyng your goodes on the poore, that ye may obtayn frendes, that is, that the poore on whome thou haſt ſhewed mercy may at the day of iudgement teſtify, & witneſſe of thy good woorkes. That thy fayth and what thou waſte within in thy harte before God, may there appeare by thy fruites openly vnto all men. For vnto the right beleuyng ſhal all thinges be comfortable, and vnto conſolation, at that terrible day. And contrariwyſe vnto the vnbeleuing, all thing ſhall be vnto deſperation, and confuſion, and euery man ſhall be iudged openly, and outwardly in the preſence of all men, accordyng to their dedes and workes. So that not without a cauſe thou mayeſt call them thy frendes, which teſtifye at that daye of thee, that thou liuedſt as a true and a right Chriſten man, and folowedſt the ſteppes of Chriſte in ſhewyng mercy, Good workes are witneſſes for vs before God. as no doubt he doth which feleth God merciful in his hart. And by yt workes is the fayth knowen, that it was right and perfect. For the outward workes can neuer pleaſe God nor make frend, except they ſpring of fayth. Foraſmuch as Chriſt himſelfe, Math. 6. and 7. diſaloweth Math. vi. & vij. and caſteth away the woorkes of the Phariſes, yea, propheſiyng and workyng of miracles, and caſtyng out of deuils, which we count and eſteeme for very excellent vertues. Yet make they no frendes with their woorkes, whyle their hartes are falſe & vnpure, and their eye double. Now wythout fayth, is no harte true or eye ſingle: ſo that we are compelled to confeſſe that the workes make not a mā righteous or good, but that the hart muſt firſt be righteous & good, ereany good worke proceede thence.

SEcondarily all good workes muſt be done free with a ſingle eye, with out reſpect of any thing, and that no profite be ſought therby.

That commaundeth Chriſt, where he fayth, Mat. 10. freely haue ye receyued, Math. 10. freely geue agayne. For looke as Chriſt with all his workes did not deſerue heauē, for that was hys already, but did vs ſeruice therewith, and neither looked, nor ſought his owne profite, but our profite, and the honour of God the father only. Euen ſo we with all our workes may not ſeke our own profite, neither in this worlde, nor in heauen, but muſt and ought freely to worke, to honoure God withall, and We muſt of duety do good workes without hope of reward. without all maner reſpecte, ſeeke our neighboures profite, and do hym ſeruice. That meaneth Paul Phil. 2. ſaying: Be minded as Chriſt was, which beyng in the ſhape of God, equall vnto God, and euen very God, layd that a part, that is to ſay, hid it. And tooke on hym the forme and faſhion of a ſeruaunt. That is, as concerning himſelf he had inough, that he was full, & had all plentuouſneſſe of the Godhed, and in all his workes ſought our profite, & became our ſeruaunt.

The cauſe is: foraſmuch as faythe iuſtifieth and putteth away ſinne in the ſight of God, bringeth lyfe, health, and the fauour of God, maketh vs the heyres of God, poureth the ſpirite of God into our ſoules, and filleth vs with all godly fulnes in Chriſt, it wer to great a ſhame, rebuke, and wronge vnto the fayth, ye to chriſtes bloud, if a man would worke any thyng to purchaſe that wherwith fayth hath indued hym already, and God hath geuen hym freely. Euen as Chriſt had done rebuke and ſhame vnto hymſelfe, if he would haue done good workes, and wrought to haue bene made thereby Fayth maketh vs the ſonnes and children of God. Gods ſonne and heyre ouer all, which thing he was alredy. Now doth fayth make vs the ſonnes or childrē of god. Iohn. 1. he gaue them might or power to be yt ſonnes of God, in that they beleued on his name. If we be ſonnes, ſo are we alſo heires. Roma. viij. and Gala. iiij. How can or ought we then Roma. 8. to worke, for to purchaſe that inheritaunce Gala. 4. withall, whereof we are heyres already by fayth?

What ſhall we ſay thē to thoſe ſcriptures, whiche ſound as though a man ſhould do good workes, and lyue well for heauens ſake, or eternall reward? As theſe are, make you frendes of the vnrighteous Mammon. And Math. vij. Gather you treaſures together in Math. 7. heauen. Alſo Math. xix. If thou wilt Math. 19. enter into lyfe keepe the commaundementes and ſuch like. This ſay I, that they whiche vnderſtand not, neither feele in their hartes what fayth meaneth, talke and thinke of the reward euen as they do of the worke, neither ſuppoſe they yt a man ought to worke, but in a reſpect to the reward. For they imagine that it is in the kyngdome of They that ſeeke heau • for theyr workes are ſuch as vnderſtand not the treaſures of Chriſt. Chriſt, as it is in the world among mē, that they muſt deſerue heauen with their good woorkes. Howbeit their thoughtes are but dreames and falſe imaginations. Of theſe men ſpeaketh Malachias Chap. i. who is it among you that ſhutteth a doore for my pleaſure for nought, yt is, without reſpect of reward? Theſe are ſeruauntes, that ſeke gaynes and vauntage, hyrelinges & day labourers, whiche here on earth receaue their rewardes, as the Phariſeis with their prayers, and faſtynges. Math. v. Math. v.

But on this wiſe goeth it with heauen with euerlaſtyng lyfe and eternall reward, likewiſe as good workes naturally folow fayth (as it is aboue rehearſed) As good workes naturally folow fayth. So eternal life foloweth fayth & good lyuyng. ſo that thou nedeſt not to commaunde a true beleuer to worke, or to compel him with any law, for it is vnpoſſible that he ſhould not worke, he taryeth but for an occaſion, he is euer diſpoſed of him ſelfe, thou nedeſt but to put him in remembraunce, and that to know the falſe fayth from the true. Euen ſo naturally doth eternall lyfe folow faith and good liuing, without ſekyng for, & is impoſſible that it ſhould not come, though no mā thought there on. Yet is it rehearſed in y• Scripture, alledged and promiſed to know the difference betwene a falſe beleuer, and a true beleuer, and that euery man may know what foloweth good liuyng naturally, and of it ſelfe, without takyng thought for it.

Take a groſſe enſample. Hell that As good workes folow faith: So hell foloweth euil workes. is, euerlaſtyng death is threatned vnto ſinners, and yet foloweth it ſinne naturally without ſekyng for. For no mā doth euill to be damned therfore, but had rather auoyde it. Yet there the one foloweth the other naturally, & though no man told or warned him of it, yet ſhould the ſinner finde it, and feele it. Neuertheleſſe it is therfore threatned, that men may know what foloweth euill liuyng. Now then as after euill liuyng foloweth his reward vnſought for, euen ſo after good liuing foloweth his reward naturally vnſought for, or vnthought vpon. Euen as when thou drinkeſt wine, be it good or bad, the taſt foloweth of it ſelfe, thoughe thou therfore drinke it not. Yet teſtifieth the Scripture, and it is true, that we are by inheritaunce heyres of damnation: Of our ſelues we are the veſſels of y• wrath of God, and the heyres of dānatiō. and that ere we be borne, we are veſſels of the wrath of God, & full of that poyſon whence naturally all ſynnes ſpring: and wherewith we can not but ſinne, which thyng the dedes that folow (whē we behold our ſelues in the glaſſe of the law of God) do declare & vtter, kill our conſciences, & ſhow vs what we were and wiſt not of it, & certifieth vs that we are heyres of damnatiō. For if we were of God we ſhould cleaue to God, and luſt after the wil of God. But now our dedes compared to the law, declare y• contrary, & by our dedes we ſee our ſelues, both what we be, and what our end ſhall be.

So now thou ſeeſt that lyfe eternall and all good thynges are promiſed vnto fayth and belefe: ſo that he that beleueth on Chriſt, ſhalbe ſafe. Chriſtes To beleue in Chriſt is ſaluatiō. bloud hath purchaſed life for vs, & hath made vs the heyres of god: ſo that heauen commeth by Chriſtes bloud. If thou wouldeſt obtaine heauē with the merites and deſeruinges of thine own To ſeeke heauen by good workes were to derogate the dignitie of the bloud of Chriſt. woorkes, ſo dyddeſt thou wrong, yea and ſhamedeſt the bloud of Chriſt, and vnto thee were Chriſt dead in vayne. Now is the true beleuer heyre of God by Chriſtes deſeruynges, yea and in Chriſt was predeſtinate and ordeined vnto eternall life, before the world began. And when the Goſpel is preached vnto vs, we beleue the mercy of God, and in beleuyng we receaue the ſpirite of God, which is the earneſt of eternal lyfe, and we are in eternal life already, & feele already in our hartes the ſwetnes therof, and are ouercome with the kyndnes of God and Chriſt, and therfore loue the will of God, and of loue are ready to woorke freely, and not to obtaine that which is geuen vs freely, and whereof we are heyres already.

Now when Chriſt ſayth: Make you frendes of vnrighteous Mammon. Gather you treaſure together in heauen and ſuch like. Thou ſeeſt that the meanyng and entent is no other, but that thou ſhouldeſt do good, & ſo will it folow of it ſelfe naturally, without ſekyng & takyng of thought, that thou ſhalt find frendes, and treaſure in heauē, and receaue a reward. So let thyne eye be ſingle, and looke vnto good lyuyng onely, and take no thought for yt reward: But be content. For as much as thou knoweſt and art ſure that the reward & all thyng contained in gods promiſes, folow good liuyng naturally: and thy good workes do but teſtifie onely and certifie thee, that the ſpirite of God is in thee, whom thou haſt receaued in earneſt of Gods truth, and that thou art heyre of all the goodnes of God, and that all good thynges are thyne already, purchaſed by Chriſtes All that is good is purchaſed for vs by Chriſt. bloud, and layd vp in ſtore againſt that day when euery man ſhall receaue according to his dedes, that is, according as his dedes declare and teſtifie, what he is, or was. For they that looke vnto the reward, are ſlow, falſe, ſuttle and crafty workers, and loue the reward more thē the worke, yea hate the labour, yea hate God which commaū deth the labour, and are wery both of the commaundement, and alſo of the commaunder, and worke with tediouſnes. But he that worketh of pure loue without ſeekyng of reward, woorketh truly.

Thirdly, that not the ſaintes, but god Sainte • can • ot helpe vs in to heauen. onely receiueth vs into eternall tabernacles, is ſo plaine & euidēt, that it nedeth not to declare, or proue it. How ſhall the ſaintes receaue vs into heauen, when euery man hath neede for him ſelfe that God onely receiue hym to heauen, and euery man hath ſcace for himſelf: As it appeareth by the fiue wiſe virgins. Math. 25, which would not geue of their oyle vnto the vnwiſe Math. • 5. virgins. And Peter ſayeth in the 4. of his firſt Epiſtle, that the righteous is 1. Pet. 4. with difficultie ſaued. So ſeeſt thou y• the ſaying of Chriſt, make you frendes and ſo forth, that they may receiue you into euerlaſting tabernacles, pertayneth not vnto the ſaintes which are in heauen, but is ſpokē of the poore and nedy which are here preſēt with vs on earth, as though he would ſay. What buildeſt thou, churches, foundeſt Abbeys, chauntries, and colledges in the honor of ſaints, to my Mother, S. Peter, Paule, and ſaintes that be dead, to make of them thy frendes? They nede it not, ye, they are not thy frendes, but theirs which liued then whē they did, of whome they were holpen. Thy frendes are the poore which are nowe in thy tyme, & liue with thee, thy poore neighbours which neede thy help and ſuccour. Them make thy frendes with thy vnrighteous Mammon, that they How •• e may make frendes of the wycked Mammon. may teſtify of thy faith, and thou maiſt know and feele that thy fayth is right and not fayned.

VNto the ſecond, ſuch receauing into euerlaſting habitations, is not to be vnderſtand, that men ſhall do it. For many to whom we ſhew mercy & do good, ſhall not come there, neyther To do good to ſuch as 〈…〉 is •… able ſkilleth it, ſo we meekely and louingly do our duetie, ye, it is a ſigne of ſtrong fayth and feruent loue, if we do wel to the euill, and ſtudye to drawe them to Chriſt in all that lyeth in vs. But the poore geue vs an occaſion to exerciſe our fayth, and the dedes make vs feele our fayth, and certify vs ānd make vs ſure that we are ſafe, and are eſcaped and tranſlated from death vnto lyfe, & that we are deliuered and redemed frō the captiuitie and bondage of Satan, and broughte into the libertie of the ſonnes of God, in that we fele luſt and ſtrength in our hart, to worke the will of god. And at that day ſhal our dedes appeare and comfort our hartes, witnes our faith and truſt, which we now haue in Chriſt, which fayth ſhall then keepe vs from ſhame, as it is written. None that beleueth in him ſhall be aſhamed, Rom. 9. So that good works Rom. 9. helpe our fayth, and make vs ſure in our conſciences, and make vs feele the mercy of god. Notwithſtanding heauen, euerlaſting lyfe, ioy eternal, faith, the fauour of God, the ſpirite of God, All our righteouſcommeth ••• ely from Chriſt. luſt and ſtrength vnto the wil of God, are geuen vs freely of the bounteous and plenteous riches of God purchaſed by Chriſt, without our deſeruings, that no man ſhould reioyce, but in the Lord onely.

FOr a further vnderſtanding of this Goſpel, here may be made 3. queſtions. What Mammō is, why it is called vnrighteous, and after what maner Chriſt biddeth vs counterfet & folow the vniuſt and wicked ſtewarde, which with his lordes dammage prouided for his owne profite and vātage, which thing no doubt is vnrighteous and ſinne.

Firſt, Mammon is an Hebrue word Mammon what it is? & ſignifieth riches or temporal goods, and namely, all ſuperfluitie, and all yt is aboue neceſſitie, & that which is required vnto our neceſſary vſes, wherwith a man may helpe an other, without vndoyng or hurtyng himſelfe. For Hamon in the Hebrew ſpeach, ſignifieth a multitude, or abundance, or many. And therehence commeth Mahamon, or Mammon, aboundaunce, or plenteouſnes of goodes or riches.

Secondarily, it is called vnrighteous Mammon, not becauſe it is gottē vnrighteouſly, or with vſurye, for of vnrighteous gotten goods can no mā do good workes, but ought to reſtore them home agayne. As it is ſayd, Eſay Eſay. 61. 61. I am a God that hateth offeryng that commeth of robbery. And Pro. 3. Prou. 3. ſayth: Honour the Lord of thine own good. But therfore it is called vnrighteous, becauſe it is in vnrighteous vſe As Paule ſpeaketh vnto the Epheſ. 5. Ephe. 5. how that the dayes are euill thoughe that god hath made them, and they are a good worke of gods makyng. How be it they are yet called euill, becauſe The dayes are called euil, becauſe euill men vſe them. that euill men vſe them amiſſe, & much ſinne, occaſions of euill, peril of ſoules are wrought in thē. Euē ſo are riches called euill, becauſe that euill men beſtow thē amiſſe, and miſuſe them. For where riches is, there goeth it after the common prouerbe. He that hath money, hath what him liſteth. And they cauſe fighting, ſtealing, laying awaite, lying, flatering, and all vnhappines againſt a mans neighbour. For all men holde on riches part.

But ſingularly before God is it called vnrighteous Mammon, becauſe it is not beſtowed, and miniſtred vnto our neighbors nede. For if my neighbour neede and I geue him not, neyther depart liberally with him, of that which I haue: than withholde I from him vnrighteouſly that which is hys owne. For as much as I am bounden to helpe hym by the lawe of nature, which is, whātſoeuer thou wouldeſt y• an other did to thee, that doe thou alſo We are bound by the law of nature to helpe our needye neighbour. to hym. And Chriſt. Math. 5. Geue to euery mā that deſireth thee. And Iohn in his firſt Epiſtle, if a man haue thys worldes good, & ſee hys brother nede, how is the loue of God in hym? And this vnrighteouſnes in our Mammō ſee very few men: becauſe it is ſpirituall, and in thoſe goodes whiche are gotten moſt truely and iuſtly, whiche beguile men. For they ſuppoſe they do no man wrong in keepyng them, in that they got them not with ſtealyng, robbing, oppreſſion, and vſury, neither hurt any man now with them.

Thirdly many haue buſied thēſelues in ſtudying what, or who, this vnrighteous ſteward is, becauſe yt Chriſt ſo praiſeth him. But ſhortly and plainly this is the aunſwere. That Chriſt The vnrighteous Stuard, who it is. prayſeth not the vnrighteous ſtuard, neither ſetteth him forth to vs to coū terfait, becauſe of his vnrighteouſnes, but becauſe of his wiſedome onely, in that he with vnright ſo wiſely prouided for himſelf. As if I would prouoke another to pray, or ſtudy, do ſay. The theeues watch all night to robbe and ſteale: why cāſt not thou watch to pray and to ſtudy? Here prayſe not I the theefe, and murderer for their euill doyng, but for their wiſedome, that they ſo wiſely and diligently wayt on their vnrighteouſnes. Likewiſe whē I ſay, miſſe women tyre thē ſelues with gold and ſilke to pleaſe their louers: what wilt not thou garniſh thy ſoule with fayth to pleaſe Chriſt? here prayſe I not whoredome, but y• diligence which the whore miſuſeth.

On this wiſe Paule alſo Roma. v. likeneth Adam & Chriſt together, ſaying that Adam was a figure of Chriſt. And yet of Adam haue we but pure ſinne, and of Chriſt grace onely, which are out of meaſure contrary. But the ſimilitude or likenes ſtandeth in the originall byrth, and not in the vertue, & vice of the byrth. So that as Adam is father of all ſinne, ſo is Chriſt father of all righteouſnes. And as all ſinners ſpryng of Adam: Euē ſo all righteous Chriſt is the father of all righteouſnes. men and women ſpryng of Chriſt. After the ſame maner is here the vnrighteous ſtuard an enſample vnto vs, in his wiſedome and diligence onely, in that he prouided ſo wiſely for him ſelf, that we with righteouſnes ſhould be as diligēt to prouide for our ſoules, as he with vnrighteouſnes prouided for hys body.

Likewiſe mayſt thou ſoyle all other textes which ſound as though it were betwene vs and GOD, as it is in the world where the reward is more looked vpon, then the labour: yea, where men hate the labour, and worke falſſy with the body, and not with the hart, and no longer then they are loked vppon, that the labour may appeare outward onely.

WHen Chriſt ſayth Math. v. Bleſſed Math. 5. are ye whē they rayle on you, and perſecute you, and ſay all maner euill ſayinges agaynſt you, and yet lye, and that for my ſake, reioyſe & be glad, for your reward is great in heauen. Thou mayeſt not imagine that our deedes deſerue the ioy and glorie that ſhalbe geuen vnto vs. For then (Paul ſaith Rom. xi.) fauour were not fauor, I cā not receaue it of fauour, & of the bounteous of God freely, and by deſeruyng of deedes alſo. But beleue as the Goſpell, glad tydynges & promiſes For Chriſtes bloud ſake, onely through fayth, God is at one with vs. of God ſay vnto thee, that for Chriſtes bloudes ſake onely through fayth, God is at one with thee, and thou receaued to mercy, and art become the ſonne of God, and heire annexed with with Chriſt of al the goodnes of God, the earneſt wherof is the ſpirite of god poured into our hartes. Of whiche thynges the deedes are witneſſes, and certifie our conſciences that our fayth is vnfayned, and that the right ſpirite of God is in vs. For if I patiētly ſuffer aduerſitie and tribulation for conſcience of God onely, that is to ſay, becauſe I know GOD and teſtifie the truth, then am I ſure that God hath choſen me in Chriſt, and for Chriſtes ſake, and hath put in me his ſpirite, as an earneſt of his promiſes, whoſe workyng I feele in myne hart, the deedes bearyng witnes vnto the ſame. Now is it Chriſtes bloud only that deſerued all the promiſes of God, & that which I ſuffer and do, is partely the curyng, healyng and mortifiyng of my members, and killing of that originall poyſon, wherwith I was conceiued and borne, that I might be altogether like Chriſt, and partly the doyng of my dutie to my neighbour, whoſe debter I am of all that I haue receiued of God, to draw him to Chriſt with al ſuffring, with all patience, and euen with ſheading my bloud for him, not as an offering or merite for hys ſinnes, but as an enſample to prouoke hym. Chriſtes Chriſtes bloud onely putteth away all ſinne. bloud onely putteth away all the ſinne that euer was, is or ſhalbe from them that are elect and repent, beleuyng the Goſpell, that is to ſay, gods promiſes in Chriſt.

AGayn in the ſame 5. chapter, loue your ennemies, bleſſe them that curſe you, doe well to them that hate you, and perſecute you, that ye may be the ſonnes of your father whiche is in heauē. For he maketh his ſunne ſhine vpon euill, & on good, and ſendeth his rayne vpon iuſt and vniuſt. Not that our woorkes make vs the ſonnes of God, but teſtifie onely, and certifie our conſciences, that we are the ſonnes of God, and that God hath choſen vs, & waſhed vs in chriſtes bloud, and hath put his ſpirite in vs. And it foloweth, if ye loue them that loue you, what reward haue ye? do not the Publicanes euen the ſame? and if ye ſhall haue fauour to your frendes onely, what ſinguler thing do ye? doe not the Publicanes euen the ſame? ye ſhalbe perfect therefore, as your father whiche is in heauen is perfect. That is to ſay, if that ye do nothing but that the world doth, and they which haue the ſpirite of the world, wherby ſhall ye know that ye are the ſonnes of God, and beloued of God more then the world? But and if ye counterfet, and follow God in well We muſt follow 〈◊〉 in 〈◊〉 . • o • ng. doyng, then no doubt it is a ſigne that the ſpirite of God is in you, and alſo the fauour of God, which is not in the world, and that ye are inheritoures of all the promiſes of God, and elect vnto the fellowſhip of the bloud of Chriſt

ALſo Math 6. Take heede to your almes, that ye do i • not in the ſight Math. 〈◊〉 . of men, to the euten • that ye would be ſ • ne of them, or els haue ye no reward with your father which is in heauen. Neither cauſe a trūpet to be blowen afore thee whē thou dooſt thine almes, We may not do good worken to be prayſed of the world. as the hipocrites do in the ſinagoges, and in the ſtreetes to be glorified of the worlde, but when thou dooſt thine almes, • et not thy lefte hande knowe what thy right hand doth, y• thy almes may be in ſecret, and thy father which ſeeth in ſecret ſhall reward thee openly. This putteth vs in remembraunce of our duetie, and ſheweth what followeth good workes, not that works deſerue it, but that the reward is layd vp for vs in ſtore, and we thereunto elect through Chriſtes bloud, which the workes teſtify. For if we be worldlye minded, and do our works as y• world doth, how ſhall we know that GOD hath choſen vs out of the world? But & if we worke freely, without all maner worldly reſpect, to ſhew, mercy, and to do our duetie to our neighbour, and to We muſt 〈◊〉 to our neighbour • s God is to vs. be vnto him as God is to vs, then are we ſure yt the fauour, & mercy of God is vpon vs, & that we ſhal enioy all the good promiſes of god through Chriſt, which hath made vs heyres thereof.

ALſo, in the ſame chapter it followeth. When thou prayeſt, be not as the hipocrites, which loue to ſtand and 〈◊〉 ſeeke to be prayſed of men. pray in the ſinagoges, and in the corners of the ſtreetes, for to bee ſene of men. But when thou prayeſt enter into thy chamber, and ſhut thy dore to, & praye to thy father which is in ſecrete, and thy father whiche ſeeth in ſecrete, ſhal reward thee openly. And likewiſe when we faſt (teacheth Chriſte in the ſame place) that we ſhould behaue our ſelues that it appeare not vnto men how that we faſt, but vnto our father which is in ſecret, & our father which ſeeth in ſecret, ſhall reward vs openly. Theſe two textes do but declare what followeth good woorkes, for eternall lyfe commeth not by the deſeruyng of workes, but is (ſayth Paul in y• 6. to y• Rom.) the gift of God through Ieſus Chriſt. Neither do our workes iuſtify Rom. 6. vs. For except we were iuſtified by fayth which is our righteouſnes, & had Faith 〈◊〉 l • in 〈◊〉 vs and no good •… e can be done without Faith. the ſprite of God in vs to teach vs, we could do no good worke freely, without reſpect of ſome profit, either in this world, or in the world to come, neither coulde we haue ſpirituall ioye in oure hartes in time of affliction, and mortifiyng of the fleſh.

Good workes are called the fruites of the ſpirite, Gal. 5. for the ſprite worketh them in vs, and ſometyme fruites Good workes are the 〈◊〉 of Faith. of righteouſnes, as in the ſecond Epiſtle to the Cor. and 9. chapter, before all workes therfore, we muſt haue a righteouſnes within the hart, the mother of all workes, & frō whēce they ſpring. The righteouſnes of the Scribes and Phariſes, & of them that haue y• ſpirite of this world, is yt glorious ſhew & outward ſhining of workes. But Chriſt 〈…〉〈◊〉 ſayth to vs Mar. 5. except your righteouſnes, exceede the righteouſnes of the ſcribes & Phariſes, ye cānot enter into the kingdome of heauen. It is righteouſnes in yt world, if a mā kyl not. But a Chriſten perceiueth righteouſneſſe if he loue his enemy, euen when he ſuffreth perſecution and torment of him, and the paines of death, and mourneth more for his aduerſaries blindneſſe, then for his owne payne, and prayeth God to open his eyes and to forgeue hym his ſinnes, as dyd Steuen in the Actes of the Apoſtles the vij. Chapter Act. 7. Luke. 23. and Chriſt Luke xxiij.

A Chriſten conſidereth him ſelfe in the law of GOD, and there putteth of him all maner righteouſnes. For the law ſuffereth no merites, no deſeruynges, no righteouſnes, neither any mā to be iuſtified in the ſight of God. The law is ſpirituall and requireth yt hart and commaundements to be fulfilled, with ſuch loue and obedience as was in Chriſt. If any fulfill all that is the will of God, with ſuch loue and obedience, the ſame may be bold to ſell pardons of his merites, and els not.

A Chriſten therfore (when he beholdeth hym ſelfe in the law) putteth of all maner righteouſnes, deſeruinges and merites, and mekely and vnfaynedly knowledgeth his ſinne & miſerie, his captiuitie and bondage in the fleſh, his treſpaſſe and gilte, and is thereby bleſſed with the poure in ſpirite. Math. v. Chap. Then he morneth in his hart, becauſe he is in ſuch bondage that he can not do the will of God, and is an hungred, and a thyrſt after righteouſnes. For righteouſneſſe (I meane) True righteouſnes ſpringeth out of Chriſtes bloud. which ſpringeth out of chriſtes bloud, for ſtrength to do the wil of God. And turneth him ſelfe to the promiſes of God, & deſireth him for his great mercy and truth, and for the bloud of hys ſonne Chriſt to fulfill his promiſes, & to geue him ſtrēgth. And thus his ſpirit euer prayeth within him. He faſteth True faſting, what it 〈◊〉 . alſo not one day for a weke, or a Lent for an whole yeare, but profeſſeth in his hart a perpetuall ſobernes, to tame the fleſh, and to ſubdue the body to the ſpirite, vntil he waxe ſtrong in the ſpirite, and grow ripe into a full righteouſnes, after the fulnes of Chriſt. And becauſe this fulnes happeneth not till the body be ſlayne by death, a Chriſten is euer a ſinner in the law, and therfore faſteth, and prayeth to God in the ſpirite, the world ſeyng it not. Yet in y• promiſes he is euer righteous, thorough fayth in Chriſt, and is ſure that he is heire of all Gods promiſes, the ſpirite which he hath receaued in earneſt, bearyng him witnes, his hart alſo, and his dedes teſtifying the ſame.

Marke this then. To ſee inwardly that yt law of God is ſo ſpirituall, that No fleſhe can fulfill the lawe. no fleſh can fulfill it. And then for to morne and ſorrow, and to deſire, yea to hunger and thyrſt after ſtrength to do the wil of God, from the ground of the hart, and (notwithſtandyng all the ſutlety of the deuil, weakenes and feblenes of the fleſh, and wondryng of the world) to cleaue yet to yt promiſes of God, and to beleue that for Chriſtes bloud ſake, thou art receaued to the inheritaūce of eternall lyfe, is a wonderfull thyng, and a thyng that the world knoweth not of: but who ſoeuer feleth that (though he fall a thouſand tymes in a day) doth yet riſe agayne a thouſand tymes, and is ſure that the mercy of God is vpon hym.

IF ye forgeue othermen their treſpaſſes, your heauēly father ſhal forgeue you yours. Mat. in the vj. Chap. if I forgeue, God ſhall forgeue me, not for my dedes ſake, but for his promiſes We cannot deſerue forgeuenes of God, but he of hys mercy pardoneth vs. ſake, for his mercy & truth, and for the bloud of hys ſon Chriſt our Lord. And my forgeuing, certifieth my ſpirite that God ſhal forgeue me, yea yt he hath forgeuē me already. For if I conſent to yt will of God in my hart, though thorough infirmitie and weakenes I can not do the will of GOD at all tymes, moreouer though I can not do the wil of God ſo purely, as the law requireth it of me, yet if I ſee my faulte & mekely knowledge my ſinne, wepyng in myne hart, becauſe I cā not do the will of God, and thyrſt after ſtrēgth, I am ſure that yt ſprite of God is in me, & his fauour vpon me. For the world luſteth not to do the will of God, neither ſoroweth becauſe he can not, though he ſorrow ſome tyme for feare of y• paine, that he beleueth ſhall folow. He that hath the ſpirite of this world, can not forgeue without amendes makyng, or a greater vauntage. If I forgeue now how cōmeth it? veryly becauſe I feele the mercy of God in me. For as a man feeleth God to him ſelfe, ſo is he to his neighbour, I know by mine owne experience that all fleſh is in bondage vnder ſinne, and cā not but ſinne, therfore am I mercyfull, and deſire God to looſe the bondes of ſinne euen in mine enemy.

GAther not treaſure together in earth. &c. Math. vj. But gather you Mat. 〈◊〉 . treaſure in heauen. &c. Let not you • hartes be glued to worldly thynges, ſtudie not to heape treaſure vpon treaſure, and riches vpon riches, but ſtudy to beſtow well that whiche is gotten already, and let your abundaunce ſuccour the lacke, and neede of the power which haue not. Haue an eye to good A true beſtowing of almes. workes, to which if ye haue luſt, and alſo power to do them, then are ye ſure that the ſpirite of God is in you, and ye in Chriſt elect to the reward of eternal life which foloweth good workes. But looke that thine eye be ſingle and robbe not Chriſt of his honour, aſcribe not that to yt deſeruyng of thy workes, which is geuen the freely by the merites of his bloud. In Chriſt we are ſonnes. In Chriſt we are heires. In Chriſt god choſe vs and elected vs before In Chriſt we are all in all. the begynning of the world, created vs a new by the word of the Goſpell, and put his ſpirite in vs, for becauſe we ſhould do good workes. A Chriſtē man worketh becauſe it is the will of his father onely. If we do no good worke, nor be mercyfull, how is our luſt therin? If we haue no luſt to do good workes, how is Gods ſpirite in vs? If the ſpirite of God be not in vs, how are we his ſonnes? How are we his heyres, & heyres annexed with Chriſt of the eternal life, which is promiſed to all them that beleue in hym? Now do our workes teſtifie and witnes what we are, and what treaſure is layd vp for vs in heauen, ſo that our We muſt do good workes becauſe it is Gods will that we ſhould do them. eye be ſingle, and looke vpon the commaundement without reſpect of any thing, ſaue becauſe it is Gods wil, and that God deſireth it of vs, and Chriſt hath deſerued that we do it.

Math. vij. Not all they that ſay vnto me Lord, Lord, ſhall enter into the kyngdome of heauen, but he that doth the will of my father which is in heauen. Though thou canſt lande God with thy lippes, and call Chriſt Lord, and canſt bable, and talke of the ſcripture, and knoweſt all the ſtories of the Bible. Yet ſhalt thou thereby neuer know thyne election, or whether thy fayth be right. But & if thou feele luſt in thyne hart to the will of God, and bringeſt forth the frutes therof, then haſt thou confidence and hope, and thy dedes, and alſo the ſpirite whence thy deedes ſpryng certifie thyne hart that thou ſhal enter, yea art already entred into the kyngdome of heauen. For it foloweth, he that heareth the word and doth it, buildeth his houſe vpō a rock, and no tempeſt of temptations can ouerthrow it. For the ſpirite of God is in his hart, and comforteth him, & holdeth him faſt to the rocke of the merites of Chriſtes bloud, in whom he is elect. Nothyng is able to plucke hym out of the handes of God, god is ſtrō ger then all things. And contrarywiſe We muſt heare the word of God and 〈◊〉 . he that heareth the word & doth it not, buildeth on the ſande of his own imagination, & euery tempeſt ouerthroweth his buildyng. The cauſe is, he hath, not Gods ſpirite in him, and therfore vnderſtandeth it not a right, neither worketh a right. For no mā knoweth the thyngs of God (ſayeth Paul in the i. Epiſtle to the Corinthians in the ſecond 1. Ce • . 2. Chapter) ſaue the ſpirite of God: as no man knoweth what is in a mā, but a mās ſpirite, which is in him. So then if the ſpirite be not in a man, he worketh not the wil of GOD, neither vnderſtandeth it, though he bable neuer ſo much of the ſcriptures. Neuertheleſſe ſuch a mā may worke after his owne imagination, but Gods wil can he not woorke, he may offer ſacrifice, but to do mercy knoweth he not. It is eaſy to ſay vnto chriſt, Lord, Lord: but therby ſhalt thou neuer feele or be ſure of the kyngdome of heauen. But and if thou do the will of God, thē art thou ſure that Chriſt is thy Lord in dede, & that thou in him art alſo a Lord, in y• thou feleſt thy ſelfe looſed, and free frō the bondage of ſinne, and luſty and of power to do the will of God.

Where the ſpirite is, there is feelyng. For yt ſpirite maketh vs feele all thinges. Where the ſpirite is not, there is no feelyng, but a vayne opinion or imagination. A Phiſitian ſerueth but Chriſt is our onely Phiſitian to heale 〈◊〉 deliuer vs of our ſins. for ſicke men, and that for ſuch ſicke mē as feele their ſickneſſes, & morne therfore, and long for health. Chriſt lykewiſe ſerueth but for ſinners onely as feele there ſinne, and that for ſuch ſinners, that ſorrow and morne in theyr hartes for health. Health is power or ſtrength to fulfill the law, or to keepe the commaundementes. Now he that longeth for that health, that is to ſay, for to do the law of God, is bleſſed in Chriſt, and hath a promiſe that his luſt ſhalbe fulfilled, & that he ſhalbe made whole. Math. v. bleſſed are they which hunger & thurſt for righteouſnes ſake (that is to fulfill the law) for their luſt ſhalbe fulfilled. This lōgyng and conſent of the hart vnto the law of God, is the woorkyng of the ſpirite, whiche God hath poured into thine hart, in earneſt that y• mighteſt be ſure y• God will fulfil all his promiſes that he hath made thee. It is alſo the ſeale & marke which God putteth on all men that he choſeth vnto euerlaſtyng life. So long as thou ſeeſt thy ſinne, and morneſt, & conſēteſt to the law, & longeſt (though thou be neuer ſo weake) yet the ſpirite ſhal kepe thee in all temptatiōs, from deſperatiō, and certifie thyne hart, that God for his trouth, ſhall deliuer thee and ſaue thee, yea & by thy good dedes ſhalt thou be ſaued, not whiche thou haſt done, but whiche Chriſt hath done for thee. For Chriſt is thine, and all his dedes are thy dedes. Chriſt is in thee, and thou in him knit together inſeparably. Neither canſt thou be damned, except Chriſt be dāned with thee. Neither can Chriſt be ſaued, except thou be ſaued with him. Moreouer thy hart is Chriſt is our ankerhold to ſaluation. good, right, holy and iuſt. For thy hart is no enemy to the law, but a frend & a louer. The law and thy hart are agreed, and at one, and therfore is God at one with thee. The conſent of the hart vnto the law, is vnite and peace betwene God and man. For he is not myne enemy, whiche would fayne do me pleaſure, and morneth becauſe he hath not wherewith. Now he that opened thy diſeaſe vnto thee, and made thee long for health, ſhall as he hath promiſed, heale thee, and he that hath looſed thy hart, ſhall at hys godly layſure, loſe thy members. He that hath not the ſpirite hath no felyng, neither luſteth or longeth after power to fulfil the law, neither abhorreth the pleaſures of ſinne, neither hath any more certainetie of the promiſes of God, thē I haue of a tale of Robinhode, or of ſome ieſt that a man telleth me was done at Rome. An other man may lightly make me doubt, or beleue the contrary, ſeyng I haue no experience therof my ſelfe. So is it of them that feele not the workyng of the ſpirite, & therfore in tyme of temptatiō the buildynges of their imaginations fall.

MAth. x. He that receaueth a Prophet in the name of a Prophet, that is, becauſe he is a Prophet, ſhall receaue the reward of a Prophet, & he yt geueth one of theſe litleones a cup of cold water to drinke, in the name of a Diſciple, ſhall not loſe hys reward. Note this that a Prophet ſignifieth as A Prophet what hee is? well him that enterpreteth ye hard places of Scripture, as him that propheſieth thyngs to come. Now he that receaueth a Prophet, a iuſt man, or a Diſciple, ſhall haue the ſame, or lyke reward, that is to ſay, ſhal haue the ſame eternall lyfe, whiche is appointed for thē in Chriſtes bloud, & merites. For except thou were elect to yt ſame eternall lyfe, & haddeſt the ſame fayth and truſt in God, and the ſame ſpirite, thou couldeſt neuer conſent to their deedes and helpe them. But thy dedes teſtifie what thou art, & certifie thy conſcience that thou art receaued to mercy, and ſanctified in Chriſtes paſſions and ſufferynges, and ſhalt hereafter with all them that folow God, receaue the reward of eternall lyfe.

Of thy wordes yu ſhalt be iuſtified, & Math. 12. of thy wordes thou ſhalt be condēned. Mat. xij. That is thy wordes as well as other deedes ſhal teſtifie with thee, or agaynſt thee at the day of iudgemēt. Many there are whiche abſtaine from the outward dedes of fornication and The abſteinyng from ſinne outwardly is but hypocriſie. adulterie, neuertheleſſe reioyce to talke therof & laugh, their wordes & laughter teſtifie againſt them, that their hart is vnpure, and they adulterers, & fornicatours in the ſight of GOD. The toung and other ſignes oftymes vtter the malice of the hart, though a mā for many cauſes abſtaine his hand, from the outward dede or act.

IF thou wilt enter into lyfe kepe the commaundements. Math. xix. Firſt remember that when God commaundeth Math. 19. vs to do one thyng, he doth it not therfore, becauſe that we of our ſelues are able to do that he cōmaundeth, but that by the law we might ſee, & know our horrible damnation and captiuitie vnder ſinne, and therfore ſhould repēt and come to Chriſt, & receaue mercy & the ſpirite of God to looſe vs, ſtrength vs, & to make vs able to do Gods wil which is the law. Now when he ſayth if thou wilt enter into lyfe kepe the cō maundementes, is as much to ſay, as To beleue vnfaynedly in Chriſt is to kepe the cōmaundementes. he that kepeth the commaundementes is entred into life, for except a mā haue firſt the ſpirite of lyfe in hym by Chriſtes purchaſyng, it is impoſſible for him to kepe the commaundements, or that his hart ſhould be looſe, or at libertie to luſt after them, for of nature we are enemyes to the law of God.

As touching that Chriſt ſaith afterward if thou wilt be perfect, go and ſell thy ſubſtaūce, and geue it to the poore, he ſayth it not, as who ſhould ſay that there were any greater perfection then to kepe the law of God (for that is all perfection) but to ſhew the other hys blindnes, which ſaw not that the law The law is ſpirituall and requireth the hart. is ſpirituall, and requireth yt hart. But becauſe he was not knowyng that he had hurt any man with the outward deede, he ſuppoſed that he loued his neighbour as him ſelfe. But when he was bydde to ſhew the deedes of loue, and geue of hys aboundaunce to them that neded, he departed mournyng. Whiche is an euiēdt tokē that he loued not his neighbour as well as him ſelf. For if he had neede hym ſelfe, it would not haue greued hym to haue receaued ſuccour of an other man. Moreouer he ſawe not that it was murther & theft, that a man ſhould haue aboundaunce of riches lying by hym, and not to ſhew mercy therewith, and kyndly to If the rich helpe not y• poore in their nede, they are but theues before god. ſuccour hys neighbours neede. God hath geuen one man riches to helpe an other at nede. If thy neighbour nede & thou helpe him not, beyng able, thou withholdeſt his dutie from hym, and art a thefe before God.

That alſo that Chriſt ſaith, how that it is harder for a rich man (who loueth his riches ſo, that he can not find in his hart, liberally and freely to helpe the poore and nedy) to enter into the kingdome of heauen, then a Camell to goe through the eye of a needle, declareth that he was not entred into the kingdome of heauen, that is to ſay, eternall life. But he that kepeth the commaundementes is entred into life: he hath life, and the ſpirite of life in him.

THis kinde of deuils goeth not out Math. 27. but by prayer & faſting. Math. 27. Not that the deuill is caſt out by merites of faſting or praying. For he ſayth before, that for theyr vnbelefes ſake, they coulde not caſt him out. It is faith Faith caſteth our deuils. no doubte that caſteth out the deuils, and fayth it is that faſteth and prayeth. Fayth hath the promiſes of God, wher unto ſhe cleaueth, and in all thinges thyrſteth the honour of God. She faſteth Faith faſteth. to ſubdue the body vnto the ſpirit that the prayer be not let, and that the ſpirite may quietly talke with God: ſhe alſo whenſoeuer oportunitie is geuen, Faith prayeth. prayeth God to fulfil his promiſes vnto his prayſe & glory. And God which is mercifull in promiſing, and true to fullfill them, caſteth out the deuils, and doth all that fayth deſireth, and ſatiſfyeth her thyrſte.

COme ye bleſſed of my Father, inherite the kingdome prepared for you, from the beginning of the worlde: for I was a thirſt, and ye gaue me drincke. &c. Math. xxv. Not that a man with Math. 25. works delerueth eternal life, as a work man or labourer his hyre or wages. Thou readeſt in the text, that the kingdome was prepared for vs, from the beginning of the worlde. And we are bleſſed & ſanctified. In Chriſtes bloud In Chriſtes bloud we are bleſſed from y• curſe of the law. are we bleſſed from that bitter curſe, & damnable captiuitie vnder ſin, wherein we were borne and conceiued. And Chriſtes ſpirite is poured into vs, to bring foorth good woorkes, and our workes are the fruites of the ſpirite, & the kingdome is the deſeruing of Chriſtes bloud, and ſo is fayth, and the ſpirite, and good workes alſo. Notwithſtanding the kingdome foloweth good workes, and good workes teſtify that we are heyres thereof, and at the day of iudgement ſhall they teſtify for the elect vnto theyr comfort and glory, and to the confuſion of the vngodly, vnbeleeuing, and faythleſſe ſinners, which had not truſt in the worde of Gods promiſes, nor luſte to the will of God: but were caryed of the ſpirite of theyr father the deuill vnto all abhomination, to worke wickednes with all luſt, delectation, and gredienes.

MAny ſinnes are forgeuen her, for ſhe loueth much. Luk. vij. Not Luke. 7. that loue was cauſe of forgeuenes of ſinnes. But contrariwiſe the forgeuenes of ſinnes cauſed loue, as it foloweth, to whō leſſe was forgeuen, y• ſame loueth leſſe. And afore he commended the iudgement of Simon, which aunſwered that he loueth moſt, to whom moſt was forgeuen: and alſo ſayde at the laſt, thy fayth hath ſaued thee, or made thee ſafe, goe in peace. We can not loue, except we ſee ſome benefite, and kyndenes. As long as we looke on the lawe of God onely, where we The law condēneth. ſee but ſinne and damnation, and the wrath of God vpon vs, yea where we were damned afore we were borne, we can not loue God? No, we can not but hate him as a tyraunt, vnrighteous, vniuſt, and flee from hym as did Caine. But when the Goſpell, that The Goſſpell cōforteth & maketh vs ſa • e. glad tidinges and ioyfull promiſes are preached, how that in Chriſt God loueth vs firſt, forgeueth vs, and hath mercy on vs, then loue we againe, and the deedes of our loue, declare our fayth. This is the maner of ſpeaking, as we ſay. Sommer is nie, for the trees bloſſome. Nowe is the bloſſomyng of the trees not the cauſe yt ſommer draweth nie, but the drawyng ni • of ſommer is the cauſe of ye bloſſoms, and the bloſſomes put vs in remembraunce that ſommer is at hand. So Chriſt here teacheth Simō by the feruentnes of loue in the outward dedes to ſee a ſtrong faith within, whence ſo great loue ſpringeth. As y• maner is to Certaine phraſes of ſpech expounded. ſay, do your charitie, ſhew your charitie, do a deede of charitie, ſhewe your mercy, do a deede of mercy, meanyng thereby, yt our deedes declare how we loue our neighbours, & how much we haue compaſſion on thē at their neede. Moreouer it is not poſſible to loue except we ſee a cauſe. Except we ſee in our hartes yt loue & kyndnes of God to vs warde in Chriſt our Lord, it is not poſſible to loue God aright.

We ſay alſo, he that loueth not my dogge, loueth not me. Nor that a mā ſhould loue my dogge firſt. But if a man loued me, the loue wherewith he loueth me, would compell him to loue my dogge, though the dogge deſerued it not, yea, though the dogge had done him a diſpleaſure, yet if he loued me, the ſame loue would refrayne hym from reuenging himſelfe, and cauſe him to referre the vengeaunce vnto me. Such ſpeakinges finde we in ſcripture. Iohn in the fourth of hys firſt epiſtle ſayth: He that ſaith I loue Iohn. 4. God, and yet bateth his brother, is a lyar. For how can he that loueth not his brother whom he ſeeth, loue God whom he ſeeth not? This is not ſpoken that a man ſhould firſt loue hys brother, and then God, but as it foloweth. For this commaundement haue we of hym, that he which loueth God, ſhould loue his brother alſo. To loue my neighbour is the commaundemēt, which commaundement, he that loueth not, loueth not GOD, The keeping of the commaundemēt, declareth what loue I haue to God. If I loued Where perfect loue to God is, there are all good workes. God purely, nothing that my neighbour coulde do, were able to make me eyther to hate him, eyther to take vengeaunce on hym my ſelfe, ſeing that God hath cōmaunded me to loue him, & to remitte all vēgeaunce vnto hym. Marke now how much I loue the cō maundement, ſo much I loue God, how much I loue God, ſo much beleue I that he is mercifull, kynde, and good, yea, and a father vnto me, for Chriſtes ſake, how much I beleue that God is mercifull vnto me, and that he will for Chriſtes ſake fulfill all his promiſes vnto me: ſo much I ſee my ſinnes, ſo much do my ſins greue me, ſo much do I repent, and ſorrow that I ſinne, ſo much diſpleaſeth me that poyſon that moueth me to ſinne, and ſo greatly deſire I to be healed. So now by the naturall order, firſt I ſee my ſinne, then I repēt and ſorrow, then beleue I Gods promiſes, that he is mercifull vnto me, and forgeueth me, and will heale me at the laſt: then loue I, and then I prepare my ſelfe to the commaundement. Luke. 10. What it is to loue god withall our hart. &c.

THis do, and thou ſhalt liue. Luc. x. that is to ſay, loue thy Lord God with all thy hart, with all thy ſoule, & with all thy ſtrength, and with all thy mynde, and thy neighbour as thy ſelf. As who ſhould ſay, if thou do this, or though thou canſt not do it, yet if thou • ealeſt luſt thereunto, and thy ſpirite ſigheth, mourneth, and longeth after ſtrength to do it, take a ſigne and euident token thereby, that the ſpirite of life is in thee, and that thou art electe to life euerlaſting by Chriſtes bloude, whoſe gift and purchaſe is thy fayth, and that ſpirite that worketh the will of God in thee, whoſe gift alſo are thy deedes, or rather the deedes of the ſpirite of chriſt, and not thine, and whoſe gift is the reward of eternal life, which foloweth good workes.

It followeth alſo in the ſame place of Luke. When he ſhoulde departe, he plucked out two pence, and gaue them to the hoſt, and ſayde vnto him, Take the charge or cure of him, and what ſoeuer thou ſpendeſt more, I wil recompēce it thee at my cōming agayne. Remember this is a parable, and a parable may not be expounded worde by The true vnderſtandyng of a parable. worde, but the intent of the ſimilitude muſt be ſought out onely in the whole parable. The intent of the ſimilitude is to ſhew, to whom a man is a neighbour, or who is a mans neighbour, (which is both one) & what is, to loue a mans neighbour as him ſelfe. The Samaritane holpe him, and ſhewed mercy as long as he was preſent, and when he could be no longer preſent, he left his money behind him: and if that were not ſufficient, he left his credence to make good the reſt, and forſoke him not, as long as y• other had need. Thē ſayd Chriſt, goe thou and do likewiſe, that is, without difference or reſpectiō of perſons: whoſoeuer needeth thy helpe, him count thy neighbour, & his neighbor be thou, and ſhew mercy on him, as long as he nedeth thy ſuccour: and that is to loue a mans neighbour as him ſelfe. Neighbour is a word of We muſt euer be ready to helpe our neighbour. loue, and ſignifieth that a man ſhoulde be euer nigh and at hand, and ready to helpe in tune of neede.

They that will enterpret parables worde by worde fall into ſtraights ofttimes, whence they can not rid themſelues. And preach lyes in ſtead of the truth: as do they whiche enterpret by the ij. pence, the old teſtament, and the new, and by that which is beſtowed, Opera ſupererogationis, (howbeit Superarrogantia, were a meeter terme) that is to ſay, deedes which are more then the law requireth, deeds of perfection and of liberalitie, which a man is not boūd to do, but of his free will. And for them he ſhal haue an higher place in heauen, and may geue to other of his merites: or of whiche the pope after his deathe may geue pardons from the paines of purgatorye.

Againſt whiche expoſition I aunſwere: firſt, a greater perfection then the law, is there not. A greater perfection then to loue God, and his will, which is the commaundementes, with all thine hart, with all thy ſoule, with all thy ſtrength, with all thy minde, is there none. And to loue a mans neighbour as himſelfe, is like the ſame. It is a wonderfull loue wherewith a man loueth himſelfe. As glad as I woulde be to receiue pardon of mine owne life, (if I had deſerued death) ſo glad ought I to be, to defend my neighboures life, without reſpect of my life, or of my good. A man ought neither to ſpare his goods, nor yet himſelfe for his brothers ſake, after the enſample of Chriſt 1. Iohn 3.Iohn. 3. Herein (ſayth he) perceiue we loue, in that he (yt is to ſay, Chriſt) gaue his life for vs. We ought therefore to beſtowe our liues for the brethren. Nowe ſayeth Chriſt, Iohn xv. Iohn 15. There is no greater loue, then that a man beſtow his life for his frend.

Moreouer no man cā fulfil the law. For (Iohn ſayth i. Chapter of the ſaid epiſtle)1. Iohn. 1. if we ſay, we haue no ſinne, we deceaue our ſelues, and truth is not in vs. If we knowledge our ſinnes, he is faithfull and righteous, to forgeue vs our ſinnes, and to purge vs from all iniquitie. And in the Pater noſter alſo we ſay, father forgeue vs our ſins. Now if we be all ſinners, none fulfilleth the lawe. For he that fulfilleth the Workes that the Papiſtes called workes, more then the lawe requireth. lawe, is no ſinner. In the lawe may neither Peter nor Paule, nor any other creature, ſaue Chriſt onely, reioyce. In the bloud of Chriſt, which fulfilled the lawe for vs, may euery parſon that repenteth, beleueth, loueeth the law, and mourneth for ſtrēgth to fulfill it, reioyce, be he neuer ſo weake a ſinner. The two pence therefore and the credence that he left behynde him, to beſtowe more (if neede were) ſignifieth that he was euery where mercifull, both preſent and abſent, without fayning, cloking, complayning, or excuſing, and forſoke not his neighbour as long as he had nede. Which example I pray God men may followe, and let opera ſupererogationis alone.

MAry hath choſē a good part, which ſhall not be taken from her. Luk. x.Luke 10. She was firſt choſen of God, and called by grace, both to know her ſin, and alſo to heare the worde of fayth, health, and glad tidinges of mercy in Chriſt, and fayth was geuen her to beleue, & the ſpirite of God looſed her hart from the bondage of ſinne. Then conſented ſhe to the will of God againe, and aboue all thinges had delectation to heare the worde, wherein ſhe had obtayned euerlaſting health, and namely, of his owne mouth which had purchaſed ſo great mercy for her, God chuſeth vs firſt, and loueth vs firſt, and openeth our eyes to ſee his exceeding aboundaunt loue to vs in Chriſt, and then loue we agayne, and accept his will aboue all thinges, and ſerue him in that office whereunto he hath choſen vs.

Sell that ye haue and geue almes. And make you bagges which waxe not olde, and treaſure which faileth not in heauen. Luke. xij.Luke. 12. This & ſuch like are not ſpoken that we ſhoulde worke as hyrelinges in reſpect of rewarde, and as though we ſhoulde obtayne heauen with merite. For he ſaith a little afore, feare not little flocke, for it is your fathers pleaſure to geue you a kingdome. The kingdome commeth Whatſoeuer we haue, we receaue it of the mercy & goodnes of God. then of the good will of almighty God thorough Chriſt. And ſuch thinges are ſpoken partly to put vs in remembraunce of our dutie to be kynde agayne. As is that ſaying, let your light ſo ſhine before men, that they ſeyng your good workes, may glorifie your father which is in heauē. As who ſhoulde ſay, if God hath geuen you ſo great giftes, ſee ye be not vnthankefull, but beſtow them vnto his praiſe. Some things are ſpoken to moue vs, The great diuerſitie & maner of the ſpeaking of the Scriptures. to put our truſt in God, as are theſe. Beholde the Lyllies of the fielde. Beholde the byrdes of the ayre. If your children aſke you bread, will ye proffer them a ſtone? and many ſuch lyke. Some are ſpoken to put vs in remē braunce to be ſober, to watch, & pray, and to prepare our ſelues agaynſt tēptations, and that we ſhould vnderſtand and know, how that temptations, and occaſion of euill come then moſt, when they are leaſt looked for: leaſt we ſhould be careleſſe, and ſure of our ſelues, negligent, and vnprepared. Some thinges are ſpoken, that we ſhould feare the wonderfull and incōprehenſible iudgementes of God, leſt we ſhould preſume. Some to comfort vs that we diſpayre not. And for lyke cauſes are all the enſamples of the old Teſtamēt. In concluſion the ſcripture ſpeaketh many thynges as the world ſpeaketh. But they may not be worldly vnderſtand, but ghoſtly and ſpiritually, yea the ſpirite of God onely vnderſtandeth them, and where he is not, there is not the vnderſtandyng of the Scripture. But vnfrutefull diſputyng, and braulyng about wordes.

The ſcripture ſayth, God ſeeth, God heareth, God ſmelleth, God walketh, The ſayinges of the Scriptures may not be groſſely vnderſtād. God is with them, God is not with them, God is angry, God is pleaſed, God ſendeth his ſpirite, God taketh his ſpirite away, and a thouſande ſuch like. And yet is none of them true after the worldlye manner, and as the wordes ſound. Read the ſecond chapter of Paule to the Corinthians: The naturall man vnderſtandeth not the The naturall man vnderſtandeth not the thinges of God. thinges of God, but the ſpirite of God onely, and we (ſayth he) haue receaued the ſpirite whiche is of God, to vnderſtand the thynges which are geuen vs of God. For without the ſpirite it is impoſſible to vnderſtand them. Read alſo the viij. to the Romaines. They Rom. 8. that are led with the ſpirite of God, are the ſonnes of GOD. Now the ſonne knoweth his fathers will, and the ſeruaūt that hath not the ſpirite of Chriſt (ſayth Paule) is none of his. Likewiſe he that hath not the ſpirite of GOD, is none of gods, for it is both one ſpirite, as thou mayſt ſee in the ſame place.

Now he that is of God, heareth the word of God. Iohn. viij. and who is Iohn. 8. of God, but he that hath the ſpirite of God? Furthermore (ſayth he) ye heare it not, becauſe ye are not of God, that is, ye haue no luſt in the word of God, for ye vnderſtand it not, & that becauſe his ſpirite is not in you.

For as much then as the Scripture is no thyng els, but that which the ſpirite The ſcripture is nothing els but that which the ſpirit of God hath ſpoken. of GOD hath ſpoken by the Prophetes and Apoſtles, & can not be vnderſtand, but of the ſame ſpirite: Let euery man pray to God, to ſend him his ſpirite to looſe him from his naturall blindnes and ignoraunce, and to geue him vnderſtandyng, and feelyng of the thynges of God, & of the ſpeakyng of the ſpirite of GOD. And marke this proceſſe. Firſt we are damned of nature, ſo cōceaued and borne, as a Serpent is a Serpēt, and a tode a tode, & a ſnake a ſnake by nature. And as thou • eeſt a yoūg child, which hath pleaſure in many thynges wherein is preſent death, as in fire, water and ſo foorth, would ſlea hym ſelfe with a thouſand deathes, if he were not wayted vpon, and kept therfro. Euen ſo we, if we ſhould liue theſe thouſād yeares could in al that tyme delite in no other thing, nor yet ſeeke any other thyng, but that wherein is death of the ſoule.

Secondarily of the whole multitude of the nature of man, whom God hath elect and choſen, and to whom he hath appointed mercy and grace in Chriſt, to them ſendeth he his ſpirite, whiche openeth their eyes, ſheweth them their miſerie, and bryngeth them vnto the knowledge of them ſelues, ſo that they hate and abhorre them ſelues, are aſtonyed, and amaſed and at their wittes endes, neither wot what to do, or wher to ſeeke health. Then leſt they ſhould flee from God by deſperation, he comforteth thē agayne with his ſwete promiſes in Chriſt, & certifieth their harts that for Chriſtes ſake, they are receaued By Faith in Chriſt, we are brought to the ſtate of ſaluation. to mercy, and their ſinnes forgeuē, and they elect and made the ſonnes of GOD, and heyres with Chriſt of eternall lyfe: & thus through fayth are they ſet at peace with God.

Now may not we axe why GOD chuſeth one and not an other, eyther think that God is vniuſt to damne vs afore we do any actual dede, ſeyng that God worketh his owne will with all his creatures. god hath power ouer all hys creatures of right, to do with thē what he lyſt, or to make of euery one of them as he liſteth. Our darknes can not perceaue his light. God wilbe feared, and not haue his ſecret iudgementes knowen. Moreouer we by the light of fayth ſee a thouſand thynges, which are impoſſible to an infidell to ſee. So likewiſe no doubt in the light of the cleare viſiō of God, we ſhal ſee things which now God will not haue knowen. For pride euer accōpanieth hye knowledge, but grace accompanyeth mekenes. Let vs therfore giue diligence rather to do the will of GOD, then to ſearch his ſecretes whiche are not profitable for vs to know.

When we are thus reconciled to God, made the frendes of GOD and heyres of eternall lyfe, the ſpirite that GOD hath poured into vs, teſtifieth that we may not lyue after our olde dedes of ignoraūce. For how is it poſſible, If we beleue in god, we muſt put of the olde man & his works. that we ſhould repēt, and abhorre them, and yet haue luſt to liue in them? We are ſure therfore that GOD hath created, and made vs new in Chriſt, & put his ſpirite in vs, that we ſhould lyue a new lyfe, whiche is the lyfe of good workes.

That thou mayſt know what are good workes, and the end and entent of good woorkes, or wherfore good woorkes ſerue, marke this that foloweth.

The lyfe of a Chriſten man is inward Good workes what they are, and to what ende they ſerue. betwene hym and God, and properly is the conſent of the ſpirite to the will of God, and to the honor of God. And Gods honour is the finall end of all good workes.

Good workes are all thynges that are done within the lawes of God, in which God is honored, and for which thankes are geuen to God.

Faſtyng is to abſteine from ſurfeting, Faſting, the true vſe thereof. or ouer much eatyng, from dronkennes, and care of the world (as thou mayſt read Luke. xxj.) and the end of faſtyng is to tame the body, that the ſpirite may haue a free courſe to God, and may quietly talke with God. For ouer much eatyng and drinkyng, and care of worldly buſines, preſſe downe the ſpirite, choke her & tangle her that ſhe can not lift vp her ſelfe to GOD. Now he that faſteth for any other entent, then to ſubdue the body, that the ſpirite may wayte on God, and freely exerciſe her ſelfe in the things of God: the ſame is blind, & wotteth not what he doth, erreth and ſhoteth at a wrong marke, and his entent and imaginatiō is abhominable in the ſight of GOD. When thou faſteſt from meate, & drinkeſt true faſting, what it is. all day, is that a Chriſten faſt? either to eate at one meale, that were ſufficient for foure? A man at foure tymes may beare that he cā not at ones. Som Superſticious faſting. faſt from meate and drinke, and yet ſo tangle them ſelues in worldly buſines that they can not once thinke on God. Some abſtaine from butter, ſome from egges, ſome frō all maner white meate, ſome this day, ſome that day, ſome in the honor of this Saint, ſome of that, and euery mā for a ſondry purpoſe. Some for the toth ache, ſome for the head ache, for feuers, peſtilence, for ſoden death, for hangyng, drounyng, and to be deliuered from the paynes of hell. Some are ſo mad that the faſt one of the Thurſdayes betwene the two S. Mary dayes in the worſhyp of that Saint whoſe day is halowed, betwene Chriſtemas and Candelmas, and that to be deliuered from the peſtilence. All thoſe mē faſt without cōſcience of god, & without knowledge of y• true entent of faſtyng, and do no other then honor Saintes, as the Gentiles and heathen worſhyped their Idols, & are drowned in blyndnes, and know not of the Teſtamēt that God hath made to mā ward in Chriſtes bloud. In God haue they neither hope nor confidence, neither beleue hys promyſes, neyther know his will, but are yet in captiuitie vnder the prince of darkenes.

WAtch is not onely to abſteine frō Superſticious watching. ſleepe, but alſo to be circumſpect and to caſt all perils: as a man ſhould watch a Tower or a Caſtell. We muſt remember that the ſnares of the deuill are infinite and innumerable, and that euery momēt ariſe new temptations, and that in all places mete vs freſh occaſions. Agaynſt which we muſt prepare True watching. our ſelues, and turne to God, and cōplaine to hym, and make our moue, and deſire hym of his mercy to be our ſhield, our Tower, our Caſtle, and defence from all euill, to put his ſtrength in vs (for without hym we can doe nought) & aboue all thynges we muſt call to minde what promiſes god hath made, and what he hath ſworne that he will do to vs for Chriſtes ſake, and with ſtrong fayth cleaue vnto them, & deſire him of his mercy, and for y• loue that he hath to Chriſt, & for his truthes ſake to fulfil his promiſes. If we thus cleane to God with ſtrong fayth, and beleue his wordes: thē (as ſayth Paul. j. Cor. x,) God is faithfull, that he will not ſuffer vs to be tempted aboue that we are able, or aboue our might, y• is to ſay, if we cleaue to his promiſes, & not to our owne fantaſies, & imaginatiōs, he will put might and power into vs, that ſhal be ſtronger then all the temptation, whiche he ſhall ſuffer to be agaynſt vs.

PRayer is a mournyng, alōgyng & a deſire of the ſpirite to Godward Prayer what it i • . for that whiche ſhe lacketh, as a ſicke morneth and ſoroweth in his hart, lō gyng for health. Fayth euer prayeth. For after that by fayth we are reconciled to God, and haue receaued mercy, and forgiuenes of God, the ſpirit longeth and thyrſteth for ſtrēgth, to do the will of God, and that God may be honoured, his name halowed, & his pleaſure & will fulfilled. The ſpirite wayteth, and watcheth on the will of God, and euer hath her owne fragilitie, and weakenes before her eyes, and when ſhe ſeeth temptation and perill drawnye, ſhe turneth to God, and to the teſtamēt that God hath made to all that beleue and truſt in Chriſtes bloud, and deſireth God for his mercy, truth, and for the loue he hath to Chriſt, that he will fulfil his promiſe, that he will ſuccour, helpe, and giue vs ſtrength, and that he will ſanctifie his name in vs & fulfill his godly will in vs, and that he wil not looke on our ſinne and iniquitie, but on his mercy, on his truth, and on the loue that he oweth to his ſonne Chriſt, and for his ſake to keepe vs frō temptation, that we be not ouercome, and that he deliuer vs from euill, and what ſoeuer moueth vs cōtrary to his godly will.

Moreouer of his owne experience, True prayer. he feeleth other mens neede, and no leſſe commendeth to God the infirmities of other, then his owne, knowing that there is no ſtrēgth, no help, no ſuccour, but of God onely. And as mercifull as he feeleth God in his hart to himſelfe warde, ſo mercifull is he to other, and as greatly as he fealeth hys owne miſery, ſo great compaſſion hath he on other. His neighbour is no leſſe care to him, then himſelfe. He feeleth his neighbours grief, no leſſe then his owne. And whēſoeuer he ſeeth occaſion he cānot but pray for his neighbour, as well as for himſelfe: his nature is to ſeeke the honour of God in al men, and to draw (as much as in him is) all men vnto God. This is the lawe of loue, which ſpringeth out of Chriſtes bloud, into the hartes of all them that haue their truſt in him. No man needeth to bidde a Chriſten man to pray, if he ſee his neighbours neede: if he ſee it not, put him in remembraunce onely, & then he can not but do hys dutie.

Now, as touching we deſire one an other to pray for vs, that do we to put our neighbour in remēbraunce of his dutie, & not that we truſt in his holines. Our truſt is in God, in Chriſt, True prayer is not without faith & charitie. and in the truth of Gods promiſes, we haue alſo a promiſe that when ij. or iij. or moe agree together in any thing according to the will of God, God heareth vs. Notwithſtanding, as God heareth many, ſo heareth he fewe, and ſo heareth he one, if he pray after the will of God, and deſire the honour of God. He that deſireth mercy, the ſame feeleth his owne miſery, & ſinne, & mourneth in his hart for to be deliuered, that he might honour God, and God for his truth muſt heare him, which ſayeth by the mouth of Chriſt. Mat. v. Bleſſed are they that honger and thyrſt after righteouſnes, for they Math. 5. ſhall be filled. God for his truthes ſake muſt put yt righteouſnes of Chriſt in hym, and waſhe his vnrighteouſnes away in the bloud of Chriſt. And be the ſinner neuer ſo weake, neuer ſo feeble and frayle, ſinne he neuer ſo oft and ſo greuous, yet ſo long as thys luſt, deſire, and mourning to be deliuered remaineth in him, God ſeeth not his ſinnes, reckoneth them not, for his truthes ſake, and loue to Chriſt. He is not a ſinner in the ſight of God, that would be no ſinner. He yt would He that repenteth his ſinne is no ſinner before God. be deliuered, hath his hart looſe already. His hart ſinneth not, but mourneth, repenteth, and conſenteth vnto the law & will of God, and iuſtifieth God, that is, beareth record that God which made the lawe, is righteous & iuſt. And ſuch an hart, truſting in Chriſtes bloude, is accepted for full righteous. And his weakenes, infirmitie, and frailetie is pardoned, and his ſinnes not looked vppon: vntill God put more ſtrength in him, and fulfill his luſt.

When the weake in yt faith, & vnexpert in the miſteries of Chriſt, deſire How we ſhould pray for our neighbour. vs to pray for them, then ought we to lead them to the truth and promiſes of God, and teach them to put their truſt in the promiſes of God, in loue that God hath to Chriſt and to vs for hys ſake, and to ſtrength their weake conſciences, ſhewing and prouing by the Scripture, that as long as they follow the ſpirite and reſiſte ſinne, it is impoſſible they ſhoulde fall ſo deepe that God ſhall not pull them vp agayne, if they holde faſt by the anker of fayth, hauing truſt and confidence in Chriſt. The loue that God hath to Chriſt is infinite, and Chriſt did and ſuffered all thinges, not for himſelfe, to obtaine fauour or ought els: for he had euer the full fauour of God, and was euer Lord ouer all thinges, but to reconcile vs to God, and to make vs heyres with him of his fathers kingdome. And God hath promiſed, that whoſoeuer calleth on hys name ſhall neuer be confounded or aſhamed. Rom. ix. If the righteous fall Rom. 9. (ſayth the Scripture) he ſhall not be brouſed, the Lord ſhall put his hand vnder him. Who is righteous but he that truſteth in Chriſtes bloude, be he neuer ſo weake: Chriſt is our righteouſnes, and in him ought we to teach Chriſt is our righteouſnes. all men to truſt, and to expound vnto all men the Teſtament, that God hath made to vs ſinners in Chriſtes bloud. This ought we to do, and not make a pray of them to leade them captiue, to ſit in their conſciences, and to teach them to truſt in our holines, good deedes and prayers, to the entent that we would fede our idle, and ſlow bellies of their great labour and ſweate, & ſo to make our ſelues Chriſtes and ſauiours. For if I take on me to ſaue other by my merites, make I not my ſelfe a Chriſt & a ſauiour, & am in dede a falſe Prophet, and a true Antichriſt, and exalt my ſelfe, and ſitte in the temple of God, that is to wytt, the conſciences of men? Among Chriſten mē, Loue amōg Chriſten mē maketh all thynges common. loue maketh all thinges common: euery man is others debter, and euery mā is bound to miniſter to his neighbour, and to ſupply his neighbours lacke, of that wherewith God hath endued hym. As thou ſeeſt in the world, how the Lordes and officers miniſter peace in the common wealth, puniſhe murtherers, theeues, and euill doers, and to maintayne their order & eſtate, doe the commons miniſter to them againe, rent, tribute, tole, and cuſtome. So in the Goſpell, the curates which in euery pariſhe preach the Goſpell, ought of outie to receiue an honeſt liuing for them, and their houſholds, & euē ſo ought the other officers, which are neceſſarily required in the common wealth of Chriſt. We neede not to vſe filthy lucre in the Goſpell, to chop & chainge, and to play the Tauernars, altering the word of God, as they do their wines to their moſt aduaūtage, and to faſhion Gods worde after euery mans mouth, or to abuſe the name of Chriſt, to obtaine thereby authoritie and power, to feede our ſlowe bellies. Now ſeeſt thou what prayer is, the ende thereof, and wherfore it ſerueth.

If thou geue me a thouſand pound to pray for thee, I am no more bound then I was before. Mans imagination Mans Imaginatiō cannot alter the law of god, neither make it more or leſſe. can make the commaundement of God neither greater nor ſmaller, neither can to the lawe of God, eyther adde or miniſhe. Gods commaundement is as great as himſelfe. I am bounde to loue the Turke with all my might and power, yea, and aboue my power, euen from the ground of my hart, after the enſample that Chriſt loued me, neither to ſpare goods, body, or life, to winne him to Chriſt. And what can I doe more for thee, if thou gaueſt me all the world? Where I ſee neede, there can I not but pray, if Gods ſpirite be in me.

Almes is a greke worde, and ſignifieth Almeſ • what it is. mercy. One Chriſtian is debter to an other at his neede, of all that he is able to do for him, vntill his neede be ſufficed. Euery Chriſtian mā ought to haue Chriſt alwayes before his eyes, as an enſample to counterfeite and follow, and to do to his neighbour as Chriſt hath done to him, as Paule teacheth in all his epiſtles, and Peter in his firſt, and Iohn in his firſt alſo. This order vſeth Paule in all his 1. Pet. 1. Epiſtles. Firſt he preacheth the law, & 1. Iohn. 〈◊〉 proueth that the whole nature of man is damned, in that the hart luſteth cō trary to the will of God. For if we were of God, no doubt we ſhoulde haue luſt in his will. Then preacheth he Chriſt, the Goſpell, the promiſes, and the mercy that God hath ſet forth to all men in Chriſtes bloud. Which they that beleue, & take it for an earneſt thing, turne themſelues to God, beginne to loue God agayne, and to prepare themſelues to his will, by the working of the ſpirit of God in them. Laſt of al, exhorteth he to vnitie, peace, and ſobernes, to auoyde braulinges, ſectes, opinions, diſputing and arguing about wordes, and to walke in the plaine and ſingle fayth, and feeling of the ſpirite, and to loue one an other after the enſample of Chriſt, euen as Chriſt loued vs, and to be thankefull, and to walke worthy of the Goſpell, and as it becommeth Chriſt, and with the enſample of pure liuing to draw all to Chriſt.

Chriſt is Lord ouer all, and euery Chriſtiā is heyre annexed with Chriſt, and therefore Lord of all, & euery one Lord of whatſoeuer an other hath. If thy brother or neighbour therfore nede and thou haue to helpe hym, and yet ſheweſt not mercy, but withdraweſt thy handes frō him: then robbeſt thou hym of his owne, and art a thiefe. A He that is mercyfull hath the ſpirite of God. Chriſtian man, hath Chriſtes ſpirite. Now is Chriſt a mercifull thing: if therefore thou be not mercifull, after y• enſample of Chriſt, then haſt thou not his ſpirite. If thou haue not Chriſtes ſpirite, thē art thou none of his. Ro. 8. Rom. 〈◊〉 nor haſt any part wyth hym. Moreouer, though thou ſhew mercy vnto thy neighbour, yet if thou do it not with ſuch burning loue, as Chriſt did vnto thee, ſo muſt y• knowledge thy ſinne, & deſire mercy in Chriſt. A Chriſtian man hath nought to reioyce in concerning his deedes. His reioycing is that Chriſt dyed for hym, and that he is waſhed in Chriſtes bloude. Of his deedes reioyceth he not, neither counteth his merites, neither geueth pardons of them, neither ſeeketh an hyer place in heauen of them, neither maketh himſelfe a ſauiour of other men, thorough his good workes. But geueth all honour to God, and in his greateſt deedes of mercy, knowledgeth himſelfe a ſinner vnfainedly, and is aboundauntly content with y• place that is prepared for him of Chriſt, and his good deedes are to him a ſigne onely that Chriſtes ſpirite is in him, and he in Chriſt, and thorow Chriſt elect to eternall life.

The order of loue or charitie Loue ſeketh not her owne profite. which ſome dreame, the Goſpell of Chriſt knoweth not of, that a man ſhould beginne at himſelfe, and ſerue him ſelfe firſt, and then diſcend I wot not by what ſteppes. Loue ſeketh not her own profite. ij. Cor. xij. but maketh 2. Cor. 12. a man to forget him ſelfe, and to turne his profite to an other man, as Chriſt ſought not him ſelfe, or his owne profite, but ours. This terme my ſelfe is not in the Goſpell, neither yet father, mother, ſiſter, brother, kinſman, that one ſhould be preferred in loue aboue an other. But chriſt is all in all things, Chriſt is all in all thynges. Euery Chriſten man to an other is Chriſt him ſelfe, and thy neighbours nede hath as good right in thy goods, as hath Chriſt him ſelfe, which is he • re and Lord ouer all. And looke what thou oweſt to Chriſt, that thou oweſt to thy neighbours nede. To thy neighbour oweſt thou thine hart, thy ſelfe, & all that thou haſt & canſt do. The loue that ſpringeth out of Chriſt, excludeth no man, neither putteth difference betwene one and an other. In Chriſt we are al of one degree, without reſpect of perſous. Notwithſtandyng though a Chriſten mans hart be open to all mē, and receaueth all men, yet becauſe that his habilitie of goodes extendeth not ſo farre, this prouiſion is made, that euery man ſhall care for his owne houſhold, Euery one muſt care for their owne houſholdes. as father and mother, and thine elders that haue holpen thee, wife, children and ſeruauntes. If thou ſhouldeſt not care, & prouide for thyne houſhold, then were thou an infidele, ſeyng thou haſt taken on thee ſo to do, and for as much as that is thy part committed to thee of the congregation. When thou Firſt looke to thyne owne houſhold, and then to the poore. haſt done thy dutie to thyne houſhold, and yet haſt further aboundance of the bleſſyng of GOD, that oweſt thou to the poore that cā not labour, or would labour & can get no worke, and are deſtitute of frēdes, to the poore I meane which thou knoweſt, to them of thyne owne pariſh. For that prouiſion ought to be had in the cōgregation, that euery pariſh care for there poore. If thy neighbours whiche thou knoweſt be ſerued, and thou yet haue ſuperfluitie, and heareſt neceſſitie to be among the brethren a thouſand myle of, to thē art thou detter. Yea, to y• very infidels we be detters, if they nede, as farforth as we maynteine thē not agaynſt Chriſt, or to blaſpheme Chriſt. Thus is euery man that nedeth thy helpe, thy father, mother, ſiſter, and brother in Chriſt: euen as euery man that doth the will of the father, is father, mother, ſiſter, and brother vnto Chriſt.

Moreouer if any be an infidele and a falſe Chriſten, and forſake his houſehold, his wife, childrē, and ſuch as can not helpe them ſelues, then art thou bound to them, and haue wherewith, euen as much as to thyne owne houſhold. And they haue as good right in thy goodes, as thou thy ſelfe. And if thou withdraw mercy from them, and haſt wherewith to helpe them: then are thou a thefe. If thou ſhew mercy, ſo doeſt thou thy dutie, and art a faythfull miniſter in the houſhold of Chriſt, and of Chriſt ſhalt thou haue thy reward We muſt for chriſtes ſake ſhew our cōpaſſion & charitie to all men, ſo far as our habilitie will extend. and thanke. If the whole world were thyne, yet hath euery brother his right in thy goodes, & is heyre with thee, as we are all heyres with Chriſt. Moreouer the rich and they that haue wiſedome with them, muſt ſee the poore ſet a worke, that as many as are able may feede them ſelues, with the labour of their owne handes, accordyng to the Scripture & commaundemēt of God.

Now ſeeſt thou what almes deede meaneth, and wherefore it ſerueth. He that ſeketh with his almes more then to be mercyfull to a neighbour, to ſuccour his brothers nede, to do his dutie to his brother, to giue his brother that he oweth him, the ſame is blind, and ſeeth not what it is to be a Chriſten mā, and to haue felowſhyp in Chriſtes bloud.

As pertaining to good workes, vnderſtand yt all workes are good which Good workes what they ar • . are done within the law of GOD, in fayth and with thākeſgeuyng to God, and vnderſtand that thou in doing thē pleaſeſt God, what ſo euer thou doeſt with in the law of God, as when thou makeſt water. And truſt me if either winde or water were ſtopped, thou ſhouldeſt feele what a preciouſe thyng it were to do either of both, and what thankes ought to be geuen God therfore. Moreouer put no difference betwene workes, but what ſoeuer commeth into thy handes that do, as time, place, and occaſion geueth, and as god hath put thee in degree hie or low. For as touchyng to pleaſe God, there is no worke better then an other. GOD looketh not firſt on thy woorke as the world doth, as though the bewtyfulnes of the worke pleaſed hym, as it doth the world, or as though he had nede of them. But God looketh firſt on thy hart, what fayth thou haſt to his wordes, how thou beleueſt hym, truſteſt him, and how thou loueſt hym for his mercy that he hath ſhewed ther, he looketh with what hart thou workeſt, and not what thou workeſt, how thou accepteſt the degree that he hath put thee in, & not of what degree thou art, whether thou be an Apoſtle, or a ſhoemaker. Set this enſample before thine eyes. Thou art a kechinpage and waſheſt thy maſters diſhes, an other is an Apoſtle, and preacheth the word of God. Of this Apoſtle harke what Paule ſayth in the. 2. Corinth. ix. If I preach (ſayth he) I haue nought to reioyce 2. Cor. 9. in, for neceſſitie is put vnto me as who ſhould ſay, God hath made me ſo, woe is vnto me if I preach not. If I do it willingly ſayth he) then haue I my reward, that is, then am I ſure that Gods ſpirite is me, and that I am elect to eternall lyfe. If I do it agaynſt my will an office is committed vnto me, that is, if I do it not of loue to God, but to get a liuyng thereby & for a worldly purpoſe, and had rather otherwayes lyue, then do I that office which GOD hath put me in, and yet pleaſe not God my ſelfe. Note now if this Apoſtle preach not (as many do not, whiche not onely make them ſelues Apoſtles, but alſo compell men to take thē for greater then Apoſtles, yea for greater thē Chriſt him ſelfe) thē wo is vnto him, that is, his damnation is iuſt: If he preach & his hart not right, yet miniſtreth he the office that GOD hath put him in, and they that haue the ſpirite of God heare the voyce of God, yea though he ſpeake in an Aſſe. More ouer how ſoeuer he preacheth he hath not to reioyce, in that he preacheth. We muſt do good workes & yet put no truſt in them. But and if he preach willyngly, with a true hart, and of conſcience to God: then hath he his reward, that is, then feeleth he the earneſt of eternall lyfe & the woorkyng of the ſpirite of God in hym. And as he feeleth Gods goodnes and mercy, ſo be thou ſure he feeleth his owne infirmitie, weakenes & vnworthynes, and morneth and knowledgeth his ſinne, in that the hart will not ariſe to worke with that full luſt, & loue that is in Chriſt our Lord. And neuertheles is yet at peace with God, through faith and truſt in Chriſt Ieſu. For the earneſt of the ſpirite that worketh in him, teſtifieth and beareth witnes vnto his hart, that God hath choſen him, and that his grace ſhall ſuffice him, whiche grace is now not idle in hym. In hys woorkes putteth he no truſt.

Now thou that miniſtreſt in the kechen, & art but a kechenpage, receaueſt God is no accepter of perſons, but receaueth all that ſubmit them ſelues vnto him. all thyng of the hand of God, knoweſt that God hath put thee in that office, ſubmitteſt thy ſelfe to his wil, and ſerueſt thy maſter, not as a man, but as Chriſt him ſelfe with a pure hart, accordyng as Paule teacheth vs, putteſt thy truſt in God, and with hym ſekeſt thy reward. Moreouer there is not a good dede done, but thy hart reioyceth therein, yea when thou heareſt that the word of God is preached by this Apoſtle, and ſeeſt the people turne to God, thou conſenteſt vnto the deede, thyne hart breaketh out in ioy, ſpringeth and leapeth in thy breſt, that God is honored. And in thyne hart doeſt the ſame that y• Apoſtle doth, and happely with greater delectatiō, and a more feruent ſpirite. Now he that receaueth a Prophet in the name of a Prophet, ſhal receaue the reward of a Prophet. Math. x. that is, he that conſenteth to the dede Math. • 0. of a Prophet and maintaineth it, the ſame hath the ſame ſpirite, & earneſt of euerlaſtyng lyfe, whiche the Prophete hath, and is elect as the Prophet is.

Now if thou compare dede to dede, there is difference betwixt waſhyng of diſhes, and preachyng of the word As all dedes are acceptable to God, that are done in fayth, ſo no deede to allowed good in Gods ſight (howe glorious to the world ſoeuer it appeare) if it be without fayth. of God, but as touchyng to pleaſe God none at all. For neither that, nor this pleaſeth, but as farforth as God hath choſen a man, hath put his ſpirite in hym, and purified his hart by fayth and truſt in Chriſt.

Let euery man therefore wayte on the office, wherein Chriſt hath put hym and therin ſerue his brethren. If he be of low degree let him paciently therin abyde, till God promote him, and exalte hym hyer. Let kyngs and head ofcers ſeke Chriſt, in their offices & miniſtre peace and quietnes vnto the brethren, puniſh ſinne, and that with mercy, euen with the ſame ſorow and grief of mynde, as they would cut of a finger or ioynte, a legge, or arme of their own body, if there were ſuch diſeaſe in them, that either they muſt be cut of, or els all the body muſt periſh.

Let euery man of what ſoeuer craft or occupation he be of, whether bruer, Euery mā to walke truly in his vocatiō, is the right ſeruice of God. baker, tayler, vitailer, merchaunt, or huſbandman referre his craft and occupation vnto the commō wealth, and ſerue hys brethren as hee would doe Chriſt him ſelfe. Let him bye and ſell truly, and not ſet dice on his brethren, ſo ſheweth he mercy, and his occupation pleaſeth God. And when thou receaueſt money for thy labour, or ware, thou receaueſt thy dutie. For wherein ſo euer thou miniſter to thy brethren, thy brethren are dettours to geue thee wherewith to mainteine thy ſelfe, and houſhold. And let your ſuperfluities ſuccour the poore, of whiche ſort ſhall euer be ſome in all townes and cities, and villages, and that I ſuppoſe the greateſt nūber. Remēber that we are We muſt be mercyfull one to an other. members of one body, & ought to miniſter one to an other mercifully. And remember that whatſoeuer we haue, it is geuen vs of God, to beſtow it on our brethren. Let him that eateth, eate and geue God thankes, onely let not thy meate pull thine hart from God. And let him that drinketh do likewiſe. Let him yt hath a wife geue God thākes for his liberty, onely let not thy wife withdraw thine hart from God, and then pleaſeſt thou God, and haſt the worde of God for thee. And in all thinges looke on the worde of God, and therein put thy truſt, and not in a viſure, in a diſguiſed garment, and a cut ſhooe.

Seeke the worde of God in all thinges, and without the worde of God do nothing, though it appeare neuer ſo glorious. What ſoeuer is done without the worde of God, that count idolatry. The kingdome of heauen is within vs. Luk. xvij. Wonder Luke. 17. therefore at no monſtrous ſhape, nor at any outward thyng without the worde. For the world was neuer drawen from God, but with an outward ſhewe, and glorious appearaunce, and Ipocrites are vayne glorious in in all theyr workes. ſhining of hipocriſy, and of fayned and viſured faſting, praying, watching, ſinging, offering, ſacrificing, halowing of ſuperſtitious ceremonies, and monſtrous diſguiſing.

Take this for an enſample. Iohn Baptiſt which had teſtimony of Chriſt and of the Goſpell, that there neuer roſe a greater among wemens children, with his faſting, watching, praying, rayment, and ſtrāight liuing, deceaued the Iewes, and brought them in doubt, whether Iohn were very Chriſt or not, and yet no Scripture or miracle teſtifiyng it, ſo greatly y• blinde nature of man loketh on the outwarde ſhining of workes, and regardeth not the inwarde word, which ſpeaketh to the hart. When they ſent to Iohn aſking him whether he were Chriſt, he denied it. When they aſked him what he was, and what he ſayd of himſelfe, he aunſwered not, I am he that watcheth, prayeth, drinketh no wine, nor ſtrong drinke, eateth neyther fiſhe nor fleſhe, but liue wyth wilde hony, and Graſhoppers, and weare a coate of camels heare, and a gyrdle of a ſkinne: but ſayd I am a voyce of a cryar. My voyce onely pertaineth to you. Thoſe outward things which ye wonder at, pertayne to my ſelfe onely, vnto the taming of my bodye. To you am I a voyce onely, and that which I preach. My preaching (if it be receaued into a penitent or repenting hart) ſhall teach you how to liue and pleaſe God, according as God ſhall ſhed out his grace on euery man. Iohn preached repentaunce, True preachers muſt preach repentaunce. ſaying, prepare y• Lordes way and make his pathes ſtraight. The Lordes way is repentaunce, and not hipocriſy of mans imagination, & inuention. It is not poſſible yt the Lord Chriſt ſhould come to a man, except he know himſelfe, and his ſinne, & truely repent. Make his pathes ſtraight: the pathes are the lawe, if thou vnderſtād it a right, as God hath geuen it. Chriſt ſayth in the xvij. of Mat. Helias ſhall Math. 17. firſt come, that is, ſhall come before Chriſt, and reſtore all things, meaning of Iohn Baptiſt. Iohn Baptiſt did reſtore the law, and the Scripture vnto the right ſence & vnderſtanding, which the Phariſes partly had darckned, and made of none effect, thorough their owne traditions. Math. xv. where Math. 17. Chriſt rebuketh them ſaying: why tranſgreſſe ye the commaundementes of God thorough your traditions: and partly had corrupt it with gloſes, and falſe interpretations, that no mā could vnderſtand it. Wherefore Chriſt rebuketh them Mat. 23. ſaying: wo be to you Phariſes, hipocrites, which ſhut Math. 〈◊〉 vp the kingdome of heauen before mē: ye enter not your ſelues, neither ſuffer them that come, to enter in: and partly did beguile the people and blinde their The maner & doctrine of hipocrites. eyes in diſguiſing themſelues, as thou readeſt in the ſame 23. chap. how they made broade and large Philacteries, and did all their workes to be ſeene of men, that the people ſhould wonder at their diſguiſinges and viſuring of themſelues, otherwiſe then God had made them: and partly mocked them with hipocriſy of falſe holines in faſting, praying, and almes geuing Mat. Math. 6. 6. and this did they for lucre to be in authoritie, to ſitte in the conſciences of people, and to be counted as God him ſelfe, that people ſhoulde truſt in their holynes, and not in God, as thou readeſt in the place aboue rehearſed Mat. 23. wo be to you Phariſes, hipocrites, Math. 23. which deuoure widowes houſes vnder a colour of long prayer. Counterfet therfore nothing without yt worde of God, whē thou vnderſtandeſt that it ſhall teach thee all thinges, how to applie outwarde thinges, and whereunto to referre them. Beware of thy good entent, good mynde, good affection or zeale as they call it. Peter of a good minde, and of a good affection or zeale chidde Chriſt, Math. 16. becauſe Math. 16. he ſayde that he muſt goe to Hieruſalem, and there be ſlayne. But Chriſt called him Satan for his labour, a name that belongeth to the deuil. And ſayde, that he perceaued not godly thinges, but worldly. Of a good entent and of a feruēt affection to Chriſt, the ſonnes of Zededei would haue had fire to come downe from heauen to conſume the Samaritans Luk. 9. But Luke. 9. Chriſt rebuked them, ſaying that they wiſt not of what ſprite they were: that is, that they vnderſtoode not how that they were altogether worldly & fleſhly mynded. Peter ſmote Malchus of a good zeale: but Chriſt condemned his deede. The very Iewes of a good entēt, and of a good zeale ſlew Chriſt, and perſecuted the Apoſtles, as Paule beareth them recorde, Rom. x. I beare Rom. 10. them recorde (ſayth he) that they haue a feruent mynde to Godward, but not according to knowledge. It is an other No zeale without knowledge 〈◊〉 good. thing then to do of a good minde, and to do of knowledge. Labour for knowledge, that thou mayeſt know Gods will, and what he would haue thee to doe. Our mynde, entent, and affection or zeale, are blinde, and all that we do of them is damned of god, and for that cauſe hath God made a teſtament betwene him and vs, wherin is cōteyned both what he would haue vs to do, and what he would haue vs to aſke of him. See therefore that thou do nothing to pleaſe God withall, but that he commaundeth, neither aſke any thing of him, but that he hath promiſed thee. The Iewes alſo (as it appeareth Act. vij) ſlew Steuē of a good zeale: becauſe he proued by the ſcripture, that God dwelleth not in Churches or temples made wyth handes. The Churches at the beginning were Churches why they were firſt ordeyned. ordeyned that the people ſhoulde thether reſorte to heare the word of God there preached onely, and not for the vſe wherein they now are. The temple wherein God will be worſhipped, The true Temple of God is the hart of mā. is the hart of man. For God is a ſpirite (ſayth Chriſt Ioh. 4.) and will be worſhipped in yt ſpirite & in truth: that is, when a penitent hart conſenteth vnto the lawe of God, and with a ſtrong fayth lōgeth for the promiſes of God. So is God honored on al ſides, in that we count him righteous in all his lawes and ordinaunces, and alſo truſt in all his promiſes. Other worſhipping of God is there none, except we make an Idoll of him.

IT ſhalbe recompenſed thee at the riſing agayne of the righteous. Lu. xiiij. Reade the text before, and thou Luke. 14. ſhalt perceaue that Chriſt doth here that ſame that he doth Math. v. that Math. 5. is, he putteth vs in remembraunce of our dutie, that we be to the poore as Chriſt is to vs, and alſo teacheth vs how that we can neuer know whether our loue be right, and whether it ſpring of Chriſt or no, as long as we are but kinde to them onely which do as much for vs againe. But and we be mercifull to the poore, for conſcience to God, and of compaſſion and harty loue, which compaſſion & loue ſpring of the loue we haue to God in Chriſt, for the pure mercy and loue that he hath ſhewed on vs: then haue we a ſure token that we are beloued of God, and waſhed in Chriſtes bloud, and elect by Chriſtes deſeruing vnto eternall life.

The ſcripture ſpeaketh as a father doth to his young ſonne, do this, or The manet of the ſpeaking of the Scripture. that, and then will I loue thee, yet the father loueth his ſonne firſt, and ſtudieth with all his power and witte to ouercome his childe with loue, and with kindnes, to make him do that which is comely, honeſt, and good for it ſelfe. A kynde father, and mother loue their children, euen when they are euill, that they would ſhed their bloud to make them better, and to bring thē into the right way. And a naturall childe ſtudieth not to obtayne his fathers loue with workes, but conſidereth with what loue his father loueth him with all, and therefore loueth agayne, is glad to do his fathers will, and ſtudieth to be thankefull.

The ſpirit of the worlde vnderſtandeth The wiſe of this world doe not vnderſtand the ſpeaking of God in his ſcriptures. not the ſpeaking of God, neither the ſpirite of the wiſe of thys worlde, neyther the ſpirite of Philoſophers, neither y• ſpirite of Socrates, of Plato, or of Ariſtotles Ethikes, as thou mayeſt ſee in the firſt and ſecond chapter of the firſt to the Corint. Though that many are not aſhamed to rayle and blaſpheme, ſaying, how ſhoulde he vnderſtand the ſcripture, ſeing he is no Philoſopher, neyther hath ſene his metaphiſike? Moreouer they blaſpheme, ſaying, how can he be a deuine and woteth not what is ſubiectum in theologia? Neuertheles as a man without the ſpirite of Ariſto tell or Philoſophy, may by the ſpirite of God vnderſtand ſcripture: Euen ſo by the ſpirite of God, vnderſtandeth he that god is to be ſought in all the Scripture, and in all thynges & yet wotteth not what meaneth Subiectum in Theologia, becauſe The Papiſtes argumentes. it is a terme of their owne makyng. If thou ſhouldeſt ſay to hym, that hath ye ſpirite of god, the loue of god is the kepyng of the cōmaundements, & to loue a mans neighbour is to ſhew mercy, he would without arguyng or diſputyng vnderſtand, how that of the loue of God ſpringeth the keping of his cō maundementes, and of the loue to thy neighbour ſpryngeth mercy. Now would Ariſtotle deny ſuch ſpeakyng, & a Duns man would make xx. diſtinctions. If thou ſhouldeſt ſay (as ſayth Iohn the 4. of his Epiſtle) how can he that loueth not his neighbour, whom he ſeeth, loue God whom he ſeeth not? Ariſtotle would ſay loe, a mā muſt firſt loue his neighbour and thē God, and out of the loue to thy neighbour ſpryngeth the loue to God. But he that feeleth the working of the ſpirite of God, and alſo from what vengeaunce the bloud of Chriſt hath deliuered hym, vnderſtandeth how that it is impoſſible to loue either father or mother, ſiſter, brother, neighbour, or his owne ſelfe a right, except it ſpryng out of the loue to God, and perceaueth that the loue to a mans neighbour, is a ſigne of the loue to God, as good frute declareth a good tree, and that the loue to a mās neighbour accompanieth, and foloweth the loue of God, as heate accō panieth and foloweth fire.

Likewiſe whē the Scripture ſayth. Chriſt ſhall reward euery man at the reſurrection or vpriſyng againe accordyng to his dedes, the ſpirite of Ariſtotles ethikes would ſay, loe with yt multitude of good workes mayſt thou, & Ariſtotles and Papiſtes doctrine. muſt thou obtayne euerlaſtyng lyfe, & alſo a place in heauen hye or low, accordyng as thou haſt many or fewe good workes, & yet wotteth not what a good worke meaneth, as Chriſt ſpeaketh of good workes, as he that ſeeth not the hart, but outward things onely. But he that hath Gods ſpirite vnderſtandeth it. He feeleth that good woorkes are nothyng but frutes of loue, compaſſion, mercyfulnes, and of Good workes are the fruites of loue. a tendernes of hart, whiche a Chriſten hath to his neighbour, and that loue ſpringeth of that loue which he hath to god, to his will & commaundements, and vnderſtandeth alſo that the loue whiche man hath to God, ſpringeth of the infinite loue, and bottomleſſe mercy • , which God in Chriſt ſhewed firſt to vs, as ſaith Iohn in the Epiſtle and Chap. aboue rehearſed. In this (ſayth he) appeared the loue of GOD to vsward, bicauſe that God ſent his onely begotten ſonne into the world that we might liue thorough hym. Herein is loue, not that we loued God, but that God firſt loued vs, and not 〈◊〉 hym. he loued vs, & ſent his ſonne to make agreement for our ſinnes. In concluſion a Chriſtē mā feeleth, that that vnſpeakeable loue and mercy which god hath to vs, & that ſpirite which worketh all thinges that are wrought accordyng to the will of God, and that loue wherewith we loue God, & that loue whiche we haue to our neighbour, and that mercy and compaſſion which we ſhew on him, & alſo that eternal lyfe which is layd vp in ſtore for vs in Chriſt, are altogether the gift of God, through Chriſtes purchaſyng.

If the Scripture ſayd alwayes Chriſt ſhall reward thee accordyng to to thy fayth, or accordyng to thy hope, and truſt thou haſt in God, or accordyng to the loue thou haſt to god, & thy neighbour, ſo were it true alſo as thou ſeeſt. 1. Pet. 1. receauyng the end or reward of your faith, y• health or ſaluatiō of your ſoules. But yt ſpirituall things could not bee knowen ſaue by theyr workes, as a tree can not be knowen, but by her frute. How could I know that I loued my neighbour, if neuer occaſion were giuen me to ſhew mercy vnto hym: how ſhould I know that How we vnderſtand the loue of God to be in vs. I loued GOD, if I neuer ſuffered for hys ſake? howe ſhould I know that God loued me, if there were no infirmitie, temptation, perill and ieoperdy whence God ſhould deliuer me?

THere is no man that forſaketh houſe, either father, or mother, either brethren, or ſiſterne, wife, or children for the kyngdome of heauēs ſake, which ſhall not receaue much more in this world, and in the world to come euerlaſtyng lyfe. Luke. xviij. Luke. 18.

Here ſeeſt thou that a Chriſten man in all his woorkes hath reſpect to nothyng, but vnto the glorie of god onely, and to the mainteining of the truth of god, and doth and leueth vndone all thynges of loue, to the glory and honor of god onely, as Chriſt teacheth in the Pater noster.

Moreouer when he ſayth, he ſhall receaue much more in this world, of a truth, yea he hath receaued much more already. For except he had felt the infinite mercy, goodnes, loue and kindnes of God, and the felowſhyp of the bloud of Chriſt, and the comfort of the ſpirite of Chriſt, in his hart, he could neuer haue forſakē any thyng for gods ſake. Notwithſtāding (as ſaith Mark. x.) Who ſoeuer for Chriſtes ſake & the Whoſoeuer for Chriſten ſake loſeth any thing, ſh • l receiue an hūdreth folde. goſpels forſaketh houſe, brethren or ſiſters &c. He ſhall receaue an hundred fold, houſes, brethren &c. that is ſpiritually. For Chriſt ſhalbe all thynges vnto thee. The aungels, all Chriſten and who ſoeuer doth the will of the father, ſhalbe father, mother, ſiſter & brother vnto thee, and all theirs ſhall be thyne. And god ſhall take the care of thee, & miniſter all thynges vnto thee, as long as thou ſekeſt but his honour onely. Moreouer if thou were Lord ouer all the world, yea often worldes before thou kneweſt god: yet was not thyne appetite quenched, thou thyrſtedeſt for more. But if thou ſeeke his honour onely, then ſhall he ſlake thy If we once poſſeſſe Chriſt by faith, then haue we all in all, and are content with that we haue. thyrſt, and thou ſhalt haue al that thou deſireſt, and ſhalbe content: yea if thou dwell among inſidels, and among the moſt crueleſt nation of the world, yet ſhall he be a father vnto thee, and ſhall defend thee, as he did Abraham, Iſaac and Iacob, & all Saintes whoſe lyues thou readeſt in the Scripture. For all that are paſt and gone before, are but enſamples to ſtrength our fayth, and truſt in the word of god. It is the ſame god, and hath ſworne to vs all that he ſware vnto them, and is as true as euer he was, and therefore can not but fulfil his promiſes to vs, as wel as he dyd to them, if we beleue as they dyd.

The houre ſhal come when all they that are in the graues ſhall heare hys voyce, that is to ſay Chriſtes voyce, & ſhall come forth, they that haue done good into the reſurrection of lyfe, and they that haue done euil, into the reſurrection of damnation, Iohn. v. This Here note what foloweth of good workes. & all lyke textes declare what ſoloweth good workes, and that our dedes ſhall teſtifie with vs, or agaynſt vs at that day, and putteth vs in remembraunce to be diligent, and feruent in doyng good. Here by mayſt thou not vnderſtand that we obtayne the fauor of god, and the inheritaunce of life thorough the merites of good workes, as hyrelynges do their wages. For then ſhouldeſt thou robbe Chriſt, of whoſe fulnes we haue receaued fauour for fauour, Ioh. i. that is, gods fauour was Iohn. 〈◊〉 . ſo full in Chriſt, that for his ſake he geueth vs his fauour, as affirmeth alſo Paule Ephe. i. he loued vs in his beloued by whom we haue (ſayth Paul) redemptiō through his bloud, and forgeuenes of ſinnes. The forgeuenes of ſinnes then is our redēptiō in Chriſt, and not yt reward of workes. In whō (ſayth he in the ſame place) hee choſe vs before the makyng of y• world, that is long before we dyd good workes. Throughe fayth in Chriſt, are we alſo By faith in Chriſt we are made the ſonnes of God. the ſonnes of god, as thou readeſt Io. i. in that they beleued on his name, he gaue them power to be the ſonnes of god. God with all his fulnes & riches dwelleth in Chriſt, and out of Chriſt muſt we fetch all thynges. Thou readeſt alſo Iohn. iij. he that beleueth on Iohn. 3. the ſonne hath eternal life. And he that beleueth not, ſhall ſee no lyfe, but the wrath of god abydeth vpon him. Here ſeeſt thou that the wrath & vengeance of God poſſeſſeth euery man till fayth come. Fayth and truſt in Chriſt, expelleth Faith doth expell the wrath of God. the wrath of god, and bringeth fauour, yt ſpirite power to do good, and euerlaſtyng lyfe. Moreouer vntill Chriſt hath geuē thee light, thou knoweſt not wherein ſtādeth the goodnes of thy workes, & vntill his ſpirite hath looſed thyne hart▪ thou canſt not conſent vnto good woorkes. All that is good in vs, both wil and works, commeth of the fauour of GOD, through Chriſt to whom be the laude. Amen.

IF any man will do his will (he meaneth the will of the father) he ſhall know of the doctrine, whether it be of god, or whether I ſpeake of my ſelfe. Iohn. vij. This text meaneth not that Iohn. 7. any man of his owne ſtrength, power and free will (as they call it) can do the will of god, before he hath receaued the ſpirite, and ſtrength of Chriſt through ſayth. But here is ment that, which is ſpokenin the thyrd of Iohn, when Nicodemus marueiled how it were poſſible, that a man ſhould be borne agayn. Chriſt aunſwered, that which is borne of the fleſh is fleſh, and that whiche is borne of the ſpirite is ſpirite, as who ſhould ſay, he that hath the ſpirite thorough fayth, and is borne agayne, and made a new in Chriſt, vnderſtandeth the thynges of the ſpirite, and what he that is ſpirituall meaneth. But he that is fleſh, and as Paul ſayth. i. Cor. ij. a 1. Cor. 2. naturall man, & led of his blind reaſon onely, can neuer aſcend to the capacitie of the ſpirite. And he geueth an enſā ple, ſaying, the winde bloweth where he lyſteth, and thou heareſt his voyce, and wotteſt not whence he cōmeth, nor whether he will. So is euery mā that The naturall man which is but fleſhe, ſauoureth not thoſe thinges that are of the ſpirite. is borne of the ſpirite, he that ſpeaketh of the ſpirite, can neuer be vnderſtand of the naturall man, which is but fleſh and ſauoreth no more thē thynges of y• fleſh. So here meaneth Chriſt, if any man haue the ſpirite, & conſenteth vnto the will of God, this ſame at ones wotteth what I meane.

IF ye vnderſtand theſe thinges, happy are ye if ye do them Iohn. xiij. A Iohn. 13. Chriſten mans hart is with the wyll of God, with the lawe and commaundementes of God, and hongreth and thyrſteth after ſtrength to fulfill them, and mourneth day and night, deſiring God according to his promiſes, for to geue him power to fulfill the will of God with loue and luſt: then teſtifieth his deede that he is bleſſed, and that the ſpirite which bleſſeth vs in Chriſt, is in hym, and miniſtreth ſuch ſtrength. The outward deede teſtifieth what is within vs, as thou readeſt Iohn. v. The deedes which I Iohn. 5. do teſtifie of me ſayth Chriſt. And Ioh. 13. hereby ſhall all men know that ye are my Diſciples (if ye loue one an other. And Ioh. 14. he that hath Iohn. 14. my commaundements, & keepeth thē, the ſame it is that loueth me. And agayne, he that loueth me keepeth my commaundementes, and he that loueth me not, keepeth not my cōmaundementes, the outward deede teſtifiing of the inwarde hart. And Ioh. xv. If ye ſhall kepe my commaundemēts, ye ſhall cōtinue in my loue, as I kepe my fathers commaundemēt, and continue in his loue. That is, as ye ſee the loue that I haue to my father, in that I keepe his commaundementes, ſo ſhal ye ſee the loue that ye haue to me, in that ye kepe my commaundemētes.

Thou mayeſt not thinke that our We are bleſſed by God onely in Chriſt our ſauiour, and not by our workes. deedes bleſſe vs firſt, and that we preuent God and his grace in Chriſt, as though we in our naturall giftes, and beyng as we were borne in Adam, looked on the lawe of God, and of our owne ſtrength fulfilled it, and ſo bebecame righteous, and then with that righteouſnes obtayned the fauour of God. As Philoſophers write of righteouſnes, and as the righteouſnes of temporall lawe is, where the lawe is ſatiſfied with the hipocriſy of the outward deede. For cōtrarie to y•, readeſt thou Ioh. xv. Ye haue not choſen me Iohn. 15. (ſayth Chriſt) but I haue choſen you, that ye goe and bring forth fruite, and that your fruite remayne. And in the ſame chapter. I am a vine, and ye the braunches, and without me can ye do nothing. With vs therefore ſo goeth it. In Adam are we all as it were wilde crab trees, of which God chuſeth whom he will, and plucketh them out of Adam, and planteth them in the garden of his mercy, and ſtocketh thē, and grafteth the ſpirite of Chriſt in them, which bringeth forth the fruite of the will of God, which fruite teſtifieth that God hath bleſſed vs in Chriſt. Note this alſo, that as long as we liue we are yet partly carnall, and fleſhly (notwithſtāding, that we are in Chriſt and though it be not imputed vnto vs for Chriſtes ſake) for there abideth, & remaineth in vs yet of the olde Adam, as it were the ſtocke of the crabe tree, and euer among when occaſion is geuen hym, ſhoteth forth his braunches and leues, budde, bloſſome, and fruit. Againſt whom we muſt fight and ſubdue We muſt wreſtle with our olde man, that we may put o • Chriſt. Mat. 13. hym, and chaynge all his nature by little a and little, with prayer, faſting, and watching, with vertuous meditation and holy workes, vntill we be altogether ſpirite. The kingdome of heauen ſayth Chriſt Math. 13. is like leuen which a woman taketh & hideth in three peckes of meale, till all be leuened. The leuen is the ſpirite, and we the meale which muſt be ſeaſoned with y• ſpirite by a little & a little, till we be throughout ſpirituall.

Which ſhall rewarde euery man according to his deede, Rom. 2. that is, Roma. 1. according as the deedes are; ſo ſhall euery mans rewarde be, the deedes declare what we are, as the fruite the tree, according to the fruite ſhall the tree be prayſed. The reward is geuen of the mercy and truth of God, and by the deſeruyng and merites of Chriſt. Whoſoeuer repenteth, beleueth the Goſpell, & putteth his truſt in Chriſtes merites, the ſame is heyre with Chriſte of eternall lyfe, for aſſurance whereof the ſpirite of God is poured into his hart as an earneſt, which looſeth him from the bondes of Sathan, and geueth him luſt and ſtrength euery day more and more, according as he is diligent to aſke of God for Chriſtes ſake. And eternall life followeth good liuing. I ſuppoſe (ſayth S. Paule in the ſame epiſtle the viij. chapter) that Roma. 8. the afflictions of this worlde are not worthy of the glory which ſhalbe ſhewed on vs, that is to ſay, that which we here ſuffer, can neuer deſerue that reward, which there ſhalbe geuen vs.

Moreouer, if the reward ſhould depēd, and hang of the workes, no man ſhoulde be ſaued. For as much as our beſt deedes, compared to the lawe, are Our beſt workes are damnable in the ſight of god with out Chriſt. damnable ſinne. By the deedes of the lawe is no fleſhe iuſtified, as it is written in the thirde chapter to the Rom. The lawe iuſtifieth not, but vttereth the ſinne onely, & compelleth and driueth the penitent, or repentyng ſinner to flee vnto the ſanctuary of mercy in the bloud of Chriſt. Alſo repent we neuer ſo much, be we neuer ſo well willyng vnto the law of God, yet are we ſo weake, and the ſnares and occaſiōs ſo innumerable, that we fall dayly and hourely. So that we coulde not but diſpeire, if the rewarde hanged of the worke. Whoſoeuer aſcribeth eternall life vnto the deſeruing, and merite of workes, muſt faule in one of two incōueniences, either muſt he be a blinde Phariſey, not ſeing that the lawe is ſpirituall and he carnall, and looke and reioyce in the outward ſhining of his deedes, deſpiſing the weake and in reſpect of them, iuſtifie himſelfe. Or els (if he ſee how that the lawe is ſpirituall, and he neuer able to aſcend vnto yt which yt law requireth) he muſt nedes deſpaire. Let euery Chriſten mā therfore Chriſt is our hope & righteouſnes. reioyce in Chriſt our hope, truſt, and righteouſnes, in whom we are loued, choſē, and accept vnto yt enheritaunce of eternall lyfe, neyther preſuming in our perfectnes, neither deſpayring in our weakenes. The perfecter a man is, the clearer is his ſight, and ſeeth a thouſand thinges which diſpleaſe him, and alſo perfectnes that can not be obtayned in this life. And therefore deſireth to be with Chriſt, where is no more ſinne. Let hym that Let no mā deſpayre, but put his hope in Chriſt and he ſhalbe ſafe. is weake, & can not doe that he would fayne doe, not deſpayre, but turne to him that is ſtrong, and hath promiſed to geue ſtrength to all that aſke of him in Chriſtes name, and complayne to GOD, and deſire hym to fulfill his promiſes, and to God committe hym ſelfe. And he ſhall of his mercy & truth ſtrength him, and make him feele with what loue he is beloued for Chriſtes ſake, though he be neuer ſo weake.

THey are not righteous before god which heare the lawe, but they which do the lawe ſhall be iuſtified. Rom. ij. This text is playner thā that Roma. 2. it needeth to be expounded. In the chapter before, Paule proueth that the law naturall, holpe not the Gentiles, (as appeareth by the lawes, ſtatutes, and ordinaunces which they made in their cities) yet kept they them not. The great keepe the ſmall vnder, for their owne profite with the violence of the lawe. Euery man prayſeth the lawe as farre forth as it is profitable and pleaſant vnto himſelf. But when his owne appetites ſhould be refrayned, then grudgeth he againſt the law. Moreouer he proueth that no knowledge holpe the Gentiles. For though the learned mē (as the Philoſophers) came to the knowledge of God, by the creatures of the world, yet had they no power to worſhippe God. In thys ſecōd chapter proueth he yt the Iewes (though they had the lawe written) yet it holpe them not: they coulde not keepe it, but were idolaters, and were alſo murtherers, adulterers, & whatſoeuer the lawe forbad. He concludeth therfore that yt Iewe, is as well dāned as the Gentill. If hearing of the lawe onely might haue iuſtified, thē had the Iewes bene righteous. But it required that a mā do the lawe, if he will be righteous. Which becauſe y• Iewe did not, he is no leſſe dāned thē the Gētill. The publiſhing & declaring of ye lawe, doth but vtter a mās ſin, & geueth neither ſtrēgth, nor help to fulfill the law. The law killeth thy cōſcience, & geueth No man can fulfill ye law but hee that beleueth in Chriſt. thee no luſt to fulfill the law. Faith in chriſt, geueth luſt & power to do ye law. Now is it true, yt he which doth ye law is righteous, but yt doth no mā ſaue he yt beleueth & putteth his truſt in Chriſt.

IF any mans worke that he hath builte vpon, abide, he ſhall receaue a rewarde. 1. Cor. 2.1. Cor. 2. The circumſtance of the ſame chapter, that is to witt, that which goeth before, & that which foloweth, declareth playnely what is ment. Paule talketh of learning, doctrine or preaching. He ſayth that he himſelfe hath layde the foundation, Chriſt is ye ſure foundation. which is Ieſus Chriſt: and that no man can laye any other. He exhorteth therfore euery man to take hede what he buildeth vpon, and boroweth a ſimilitude of y• goldſmith, which trieth his metalles with fire, ſaying, that the fire (that is) the iudgement of yt ſcripture, ſhall trie euery mans worke, that is, euery mās preaching and doctrine. If any builde vpon the foundation layde of Paule, I meane Ieſus Chriſt, golde, ſiluer, or precious ſtone, which are all one thyng, and ſignifie true doctrine, which when it is examined, the ſcripture aloweth, then ſhall he haue his rewarde, that is, he ſhall be ſure that his learning is of God, & that Gods ſpirite is in hym, and that he ſhall haue the rewarde that Chriſt hath purchaſed for hym. On the other ſide, if any man build there on timbre, heye, or ſtubble, which are all one, and ſignifie doctrine of mans imaginatiō, traditions, and fantaſies, which ſtand not with Chriſt when they are examined, and iudged by the Scripture, he Mans foū dation is feble. ſhall ſuffer damage, but ſhall be ſaued hymſelfe, yet as it were through fire, that is, it ſhall be payneful vnto him, that he hath loſt his labour, and to ſee his buildyng periſh, notwithſtandyng if he repent, and embrace the truth in Chriſt, he ſhall obtaine mercy and be ſaued. But if Paule were now a liue, & would defend his owne learnyng, he ſhould be tried thorough fire, not thorough fire of the iudgement of Scripture (for that light men now vtterly refuſe) but by the popes law, and with fire of Fagots.

WE muſte all appeare before the iudgement ſeate of Chriſt, for to receaue euery man accordyng to the dedes of his body. 2. Corinth. v.2. Cor. 5. As thy dedes teſtifie of thee ſo ſhal thy reward be. Thy dedes be euill, then is ye wrath of God vpon thee, and thyne hart is euil, and ſo ſhall thy reward be, if thou repent not. Feare therfore and crye to God for grace, that thou mayſt loue hys lawes. And whē thou loueſt them ceaſe not til thou haue obtained power of God to fulfill them: ſo ſhalt thou be ſure that a good reward ſhall folow. Chriſt rewardeth his owne workes in vs. Whiche reward not thy deedes, but chriſtes haue purchaſed for thee, whoſe purchaſing alſo is that luſt which thou haſt to Gods law, & that might where with thou fulfilleſt them. Remember alſo, that a reward is rather called that which is giuen freely, then that which is deſerued. That which is deſerued, is called (if thou wilt giue hym hys right name) hyre or wages. A reward is giuen freely to prouoke vnto loue and to make frendes.

Remember that what ſoeuer good thyng any man doth, that ſhall he receaue of ye Lord. Eph. vj.Ephe. 6. Remēbryng that ye ſhal receaue of the Lord the reward of inheritaūce. Col. iij. Theſe ij. textes are excedyng playne. Paul meaneth Colloſ. 3. as Peter doth. i. Pet. ij. that ſeruaūtes ſhould obey their maſters with all their hartes, and with good will, though they were neuer ſo euill. We muſt obey the magiſtrates, becauſe God will haue it ſo.Yea he will that all that are vnder power obey, euen of hart, and of conſcience to God, becauſe God will haue it ſo, be ye rulers neuer ſo wicked. The children muſt obey father and mother, be they neuer ſo cruell or vnkynd, likewiſe the wife her huſband, the ſeruaunt his maſter, the ſubiectes and commons their Lord or Kyng. Why? For ye ſerue the Lord ſayth he in the Colloſ. iij. We are Chriſtes, and Chriſt hath bought vs, as thou readeſt. Rom. xiiij. i. Cor. vj. i. Pet. i.Rom. 14. 1. Cor. 6. 1. Pet. 1. Chriſt is our Lord and we his poſſeſſion, & his alſo is the commaūdement. Now ought not the cruelneſſe & churliſhneſſe of father and mother, of huſband, maſter, Lord, or Kyng, cauſe vs to hate the commaundement of our ſo kynde a Lord Chriſt, which ſpared not his bloud for our ſakes, which alſo hath purchaſed for vs with his bloud, that reward of eternall lyfe, which lyfe ſhal folow the patience of good liuing, and wherunto our good dedes teſtifie that we are choſen. Furthermore we are ſo carnall, that if yt rulers be good, we can not know whether we keepe the commaundement for the loue that we haue to Chriſt, and to god through him or no. But and if thou canſt finde in thine hart do good vnto him that A good leſſon to teach vs to know when we haue the ſpirite of God. rewardeth the euill agayne, then art thou ſure that ye ſame ſpirite is in thee, that is in Chriſt. And it foloweth in the ſame Chapter to the Colloſſians. He that doth wrong ſhall receaue for the wrong that he hath done. That is God ſhall auenge thee aboundantly, which ſeeth what wrong is done vnto thee, and yet ſuffereth it for a tyme, that thou mighteſt feele thy patiēce, and the workyng of his ſpirite in thee, and be made perfect. Therefore ſee that thou not once deſire vengeaunce, but remit • emit all vengeaūce to God. all vengeaunce vnto GOD, as Chriſt did. Which (ſayth Peter. i. Pet. ij.) whē he was reuiled, reuiled not agayn, neither threatned when he ſuffered. Ʋnto ſuch obedience, vnto ſuch patience, vnto ſuch a poore hart, and vnto ſuch feelyng, is Paules meanyng to bryng all men, and not vnto the vaine diſputyng of them, that aſcribe ſo hye a place in heauen vnto their peelde merites. Which as they feele not the workyng of Gods ſpirite, ſo obey they no man. If the kyng do vnto them but right, The fury of the Popiſh Clergie. they wil interdicte the whole Realme, curſe, excommunicate & ſend thē down farre beneath the bottome of hell, as they haue brought the people out of their wittes, and made them madde to beleue.

THy prayers and almes are come vp into remembraunce in the preſence of GOD, (in the Actes. x.) That Actes. 10 is God forgetteth thee not, though he come not at the firſt calling, he looketh on, and beholdeth thy prayers and almes. Prayer commeth from the hart. God looketh firſt on the hart, and then on the dede. As thou readeſt Gene. iiij. God beheld or looked firſt on Abell, & then on his offering. If the hart be vnpure, the dede veryly pleaſeth not, as thou ſeeſt in Cain. Marke the order. In the begynnyng of the chapter thou readeſt, there was a certaine man named Cornelius which feared god, gaue much almes, and prayed God alway. He feared God, that is he trembled & quaked, to breake the cōmaundemētes of god. Then prayed he alway. Prayer Prayer is the frute of fayth. is the frute, effect, dede or act of fayth & is nothyng but the longing of the hart for thoſe thyngs, which a mā lacketh & which god hath promiſed to geue him. He doth alſo almes. Almes is y• frute, effect or deede of compaſſion and pitie, which we haue to our neighbour. Oh a glorious fayth and a right, which ſo truſteth God, and beleueth his promiſes, that ſhe feareth to breake his commaundementes, and is alſo mercyfull vnto her neighbour. This is that faith wherof thou readeſt namely in Peter, Liuely • ayth to not without workes, Paule and Iohn, that we are thereby both iuſtified and ſaued. And who ſoeuer imagineth any other fayth, deceaueth him ſelfe, and is a vaine diſputer, and a brauler about wordes, and hath no feelyng in his hart.

Though thou conſent to the law, that it is good, righteous, & holy, ſoroweſt and repenteſt becauſe thou haſt broken it, morneſt becauſe thou haſt no ſtrength to fulfill it: yet art not thou Fayth maketh vs at one with God. therby at one with GOD. Yea thou ſhouldeſt ſhortly deſpayre, and blaſpheme God, if the promiſes of forgiuenes and of helpe were not there by, & fayth in thyne hart to beleue them. Fayth therfore ſetteth thee at one with God.

Fayth prayeth alway. For ſhe hath alway her infirmities & weakeneſſes before her eyes, and alſo Gods promiſes, for which ſhe alway longeth, and Fayth prayeth always and in all places. in all places. But blind vnbeleffe prayeth not alway nor in all places, but in the Churche onely, and that in ſuch a Churche, where it is not lawfull to preach gods promiſes, neither to teach men to truſt therein. Fayth when ſhe prayeth ſetteth not her good dedes before her, ſaying: Lorde for my good dedes do this or that. Nor bargaineth with god, ſaying, Lord graūt me this or do this or that, and I wil do this or that for thee, as mumble ſo much dayly, go ſo farre, or faſt this, or that faſt, enter in this Religion or that, with ſuch other pointes of infidelitie, yea rather Idolatrie. But ſhe ſetteth her infirmities, & her lacke before her face, The prayer of a faithfull man. and Gods promiſes ſayinge: Lorde for thy mercy and truth, whiche thou haſt ſworne be mercyfull vnto me, and plucke me out of this priſon, and out of this hell. And looſe the bondes of Sathan, and giue me power to glorifie thy name. Fayth therfore iuſtifieth in the hart, and before GOD, and the deedes iuſtifie outwardly before the world, that is, teſtifie onely before mē, what we are inwardly before God.

Who ſoeuer looketh in the perfect law of libertie and continueth therein, (if he bee not a forgetfull hearer, but a doer of the worke) he ſhalbe happy in his deede. Iames. i. The law of libertie, Iaco▪ that is, which requireth a free hart, or (if thou fulfill it) declareth a free hart lowſed from the bondes of Sathan. The preachyng of the law maketh no man free, but bindeth. For it is the key that byndeth all conſciences vnto eternall damnation, whē it is preached: as the promiſes or Goſpell is the keye, that lowſeth all conſciences that repēt, when they are bounde through preachyng of the law. He ſhalbe happy in his deede, that is, by his deede ſhall he know, that he is happy, and bleſſed of God, whiche hath geuen hym a good hart, and power to fulfill the law. By hearyng the law thou ſhalt not know that thou art bleſſed, but if thou do it, it declareth yt thou art happy & bleſſed.

WAs not Abraham iuſtified of hys dedes, when he offered hys ſonne Iames. 3. Iſaac vpon the altar? Iames. iij. hys deede iuſtified hym before the world, that is, it declared and vttered the faith which both iuſtifieth him before God, and wrought that wonderfull worke, as Iames alſo affirmeth.

Was not Raab the harlot iuſtified whē ſhe receaued the meſſengers, and ſent them out another way? Iames. iij. that is lykewiſe outwardly, but before GOD ſhe was iuſtified by fayth, which wrought that outward dede, as thou mayeſt ſee Ioſue. ij. She had heard what God had done in Egypt, in the redde Sea, in the deſert, and vnto the two kynges of the Amorreans, Seō, and Og. And ſhe cōfeſſed ſaying: your Lord God, he is God in heauen aboue, and in earth beneath. She alſo beleued that God as hee had promiſed the children of Iſraell, would giue thē the land wherein ſhe dwelt, and cōſented thereunto, ſubmitted her ſelfe vnto the will of God, and holpe GOD (as much as in her was) & ſaued his ſpyes and meſſengers. The other feared that whiche ſhe beleued, but reſiſted God with al their might, and had no power to ſubmite themſelues vnto the will of God. And therefore periſhed they, and ſhe was ſaued, and that through fayth, as we read Heb. 11. where thou mayeſt ſee how the holy fathers were ſaued through fayth, and how fayth wrought in them. Fayth is the goodnes of all the deedes that are done Fayth is y• goodnes of all y• deedes that are done within the law of God. within the lawe of God, and maketh thē good & glorious, ſeeme they neuer ſo vile, and vnbeliefe maketh thē damnable, ſeeme they neuer ſo glorious.

AS pertaining to that which Iames in this 3. chapter ſayth. What auaileth though a mā ſay that he hath faith, Iaco. 3. if he haue no deedes? can fayth ſaue hym? And agayne, fayth without deedes is dead in it ſelfe. And the deuils beleue and tremble. And as the body without the ſpirite is dead, euen ſo fayth without deedes is dead. It is manifeſt and cleare, that he meaneth not of the fayth whereof Peter and Paule ſpake in their epiſtles: Iohn in hys Goſpell & firſt epiſtle, and Chriſt in the Goſpell when he ſayth, thy faith hath made thee ſafe, be it to thee accordyng to thy fayth, or greate is thy fayth, & ſo forth, and of which Iames hymſelfe ſpeaketh in the firſt Chapter ſaying: of his owne wyll begat he vs with the worde of life, that is, in beleuing the promiſes wherein is life, are we made the ſonnes of God.

Which thing I alſo this wiſe proue. Paule ſayth, how ſhall or can they beleue without a preacher? how ſhould they preach except they were ſēt? Now I pray you whē was it heard that god ſent any mā to preach vnto y• deuils, or that he made them any good promiſe? He threatneth them oft, but neuer ſent embaſſadours to preach any atonemēt betwene hym and them. Take an enſample An example. that thou mayeſt vnderſtand. Let there be two poore men both deſtitute of rayment in a colde winter, the one ſtrong, that he feleth no griefe, the other greuouſly mournyng for payne of the colde. I then come by and moued wyth pitie and compaſſion, ſay vnto hym that feeleth his diſeaſe, come to ſuch a place, and I will geue thee rayment ſufficient. He beleueth, commeth, & obtayneth that which I haue promiſed. That other ſeeth all this & knoweth it, but is partaker of nought. For he hath no fayth, and that is becauſe there is no promiſe made hym. So is it of the deuils. The deuils haue no fayth. For fayth is but earneſt beleuing of gods promiſes. Now are there no promiſes made vnto the deuils, but ſore threatninges. The olde Philoſophers knew that there was one God, but yet had no fayth, for they had no power to ſeeke his wyll, neyther to worſhip hym. The Turkes and the Turkes haue no fayth 〈…〉 know then is a God. Sareſons know yt there is one God, but yet haue no fayth. For they haue no power to worſhip God in ſpirite, to ſeeke his pleaſure, and to ſubmit thē vnto his will. They made an Idoll of God (as we do for the moſt part) and worſhipped him euery man after hys owne imagination, and for a ſundry purpoſe. What we wyl haue done, that muſt God do, and to do our will worſhip we hym, and pray vnto hym: but what God will haue done, that wyll neyther Turke nor Sareſon, nor the moſt part of vs do. What ſoeuer we imagin righteous, that muſt God admitte. But Gods righteouſnes, wyll not our hartes admitte. Take an other enſample. Let there betwo ſuch as I An example. ſpake of before, and I promiſe both, and the one becauſe he feeleth not hys diſeaſe commeth not. So is it of Gods promiſes. No man is holpe by them but ſinners yt fele their ſinnes, mourne and ſorrow for them, and repent wyth all their hartes. For Iohn Baptiſt went before Chriſt, and preached repē taunce, that is, he preached the lawe of God, right, and brought the people into knowledge of themſelues, and vnto the feare of God, and then ſent them vnto Chriſt to be healed. For in Chriſt and for his ſake onely, hath god promiſed to receaue vs vnto mercy, to forgeue vs, and to geue vs power to reſiſt ſinne. How ſhall God ſaue thee, when thou knoweſt not thy damnation? How ſhall Chriſt deliuer thee frō ſinne, when thou wilt not knowledge thy ſinne? Now I pray thee how many thouſandes are there of them that ſay, I beleue that Chriſt was borne of a Ʋirgin, that he dyed, that he roſe agayne, and ſo forth, and thou canſt not bring them in beliefe, that they haue any ſinne at all? How many are there of the ſame ſort which thou cāſt not make beleue that a thouſand thinges are ſin, which God damneth for ſinne all the ſcripture throughout? As to bye as Sinnes that are ac • empted no ſinnes. good cheepe as he can, and to ſell as deare as he can, to rayſe the market of corne and victuale, for his owne vauntage, without reſpect of his neighbor, or of the poore of the common wealth, and ſuch like. Moreouer how many hundred thouſandes are there, which when they haue ſinned, & knowledge their ſinnes: yet truſt in a balde ceremony, or in a lowſy Fryers coate and merites, or in the prayers of them that Faithleſſe fruites. deuoure widowes houſes, and eateth the poore out of houſe and harbour, in a thyng of hys owne imagination, in a fooliſhe dreame, and a falſe viſion, & not in Chriſtes bloud, and in the truth that God hath ſworne? All theſe are faythleſſe, for they follow their owne righteouſnes, and are diſobediēt vnto all maner righteouſnes of God: both vnto the righteouſnes of Gods lawe, wherewith he damneth all our deedes (for though ſome of them ſee their ſins for feare of payne, yet had they rather that ſuch deedes were no ſinne) and alſo vnto the righteouſnes of the truth of God in his promiſes, whereby he ſaueth all that repent and beleue them. For though they beleue that Chriſt dyed, yet beleue they not that he dyed for their ſinnes, and that hys death is a ſufficient ſatiſfaction for their ſinnes, and that God for hys ſake will be a father vnto them, and geue them power to reſiſt ſinne.

Paule ſayth (to the Romaynes in Rom. 10. the x. chap. if thou confeſſe wyth thy mouth that Ieſus is the Lord, and beleue wyth thine hart that God rayſed hym vp from death, thou ſhalt be ſafe. That is, if thou beleue he rayſed hym vp againe for thy ſaluation. Many beleue that God is riche and almighty, but not vnto themſelues, and that he he will be good vnto them, and defend them, and be their God.

Pharao for payne of the plague, Pharao confeſſed his ſinnes. was compelled to confeſſe hys ſinnes, but had yet no power to ſubmit hymſelfe vnto yt will of God, and to let the children of Iſraell goe, and to looſe ſo great profit for Gods pleaſure. As our Prelates confeſſe their ſinnes, ſaying, though we be neuer ſo euill, yet haue we the power. And agayne, the Scribes and the Phariſes (ſay they) ſate in Moyſes ſeate, do as they teach, but not as they do, thus confeſſe they that they are abhominable. But to the ſecond I aunſwere, if they ſate on Chriſtes ſear, they would preach Chriſtes doctrine, now preach they their owne traditions, and therefore not to be heard. If they preached Chriſt, we ought to heare them though they were neuer ſo abhominable, as they of themſelues confeſſe, and haue yet no power to amende, neither to let looſe Chriſtes flocke to ſerue God in the ſpirit, which they holde captiue, compelling them to ſerue their falſe lyes. The deuils The deuils confeſſed Chriſt to be the ſonne of God. felt the power of Chriſt, and were cō pelled againſt their willes to confeſſe that he was the ſonne of God, but had no power to be contēt therewith, neither to conſent vnto the ordinaunce & eternall councell of the euerlaſting God, as our Prelates feele the power of God agaynſt them, but yet haue no grace to geue roome vnto Chriſt, becauſe that they (as the deuils nature is) will themſelues ſitte in hys holy temple, that is to witte, the conſciences of men.

¶ Simon Magus beleued, Acts. 8. Simon Magus fayth. with ſuch a fayth as the deuils confeſſed Chriſt, but had no right fayth, as thou ſeeſt in the ſayd chapter. For he repented not, conſenting vnto the lawe of God. Neither beleued the promiſes, or longed for them, but wondred onely at y• myracles which Philip wrought, and becauſe tha • he himſelfe in Philips preſence had no power to vſe his witchcrafte, ſorcery and arte magike, wherewith he mocked & deluded the wittes of yt people. He would haue bought the gifte of God, to haue ſolde it much dearer, as his ſucceſſours now do, and not the ſucceſſours of Simon Peter. For were they Simon Peters ſucceſſours, they would preach Chriſt, as he did, but they are Simon Magus his ſucceſſours, of which Simō Peter well proued in yt ſecōd chapter of hys ſecond epiſtle, ſaying, there were falſe Prophetes among the people 2. Pet. 2. (meaning of the Iewes) euen as there ſhal be falſe teachers or doctours among you, which priuely ſhall bring in ſectes damnable (ſectes is part taking as one holdeth of Fraunces, another of Dominyck, which thyng alſo Paule rebuketh. 1. Corin. 1. and 3.) euē 〈◊〉 . Cor. 1. 3. denying the Lord that bought them (for they will not be ſaued by Chriſt, neyther ſuffer any man to preach hym to other). And many ſhall follow their damnable wayes (thou wilt ſay, ſhall God ſuffer ſo many to goe out of the right wayes ſo long? I aunſwere many muſt folow their damnable wayes, or els muſt Peter be a falſe Prophet) by which the way of truth ſhalbe euill ſpoken of (as it is now at this preſent tyme, for it is hereſy to preach the truth) and through couetouſnes ſhall they wyth fayned wordes, make merchaundiſe of you, of their merchaundiſe and couetouſnes it needeth not to make rehearſall, for they that be blinde ſee it euidently.

Thus ſeeſt thou that Iames when An Epitome, or briefe recitall of that which is entreated of before. he ſayth faith without deedes is dead, and as the body without the ſpirite is dead, ſo is fayth without deedes: and the deuils beleue, that he meaneth not of the fayth, & truſt that we haue in the truthe of Gods promiſes, and his holy Teſtament, made vnto vs in Chriſtes bloud, whiche fayth foloweth repentaunce, and the conſent of the hart, vnthe lawe of God, and maketh a man ſafe, and ſetteth him at peace with god. But ſpeaketh of that falſe opinion and imagination wherewith ſome ſay, I beleue that Chriſt was borne of a virgine, and that he dyed, and ſo forth. That beleue they veryly, and ſo ſtrōgly that they are ready to ſlay who ſoeuer would ſay the contrary. But they beleue not that Chriſt dyed for their ſinnes, and that his death hath peaſed the wrath of God, and hath obtained for them all that God hath promiſed in the Scripture. For how can they beleue that Chriſt dyed for their ſinnes, and that he is their onely and ſufficiēt Sauiour, ſeyng that they ſeeke other Sauiours of their owne imagination, & ſeyng that they feele not their ſinnes neither repent, except that ſome repent (as I aboue ſayd) for feare of payne, but for no loue, nor conſent vnto the law of god, nor lōging that they haue, for thoſe good promiſes which he hath made them in Chriſtes bloud. If they repented, and loued the lawe of God, and longed for that helpe whiche God hath promiſed to giue to all that call on hym for Chriſtes ſake, then veryly muſt Gods truth giue them power, & ſtrength to do good workes, when ſo euer occaſion were giuen, either muſt God be a falſe God. But let God be true, and euery man a lier as Scripture ſayth. For the truth of God laſteth euer, to whom onely be all honour and glorie for euer.

Amen. The ende of the Parable of the Wicked Mammon.

¶ The obedience of a Chriſten man, and how Chriſten rulers ought to gouerne, Wherein alſo (if thou marke diligently) thou ſhalt finde eyes to perceaue the craftie conueyaunce of all iugglers. Set forth by William Tyndall. 1528. Octob. 2.

William Tyndall otherwyſe called Hitchins to the Reader.

GRace, peace, and increaſe of knowledge in our Lord Ieſus Chriſt, be with thee reader, and with all that call on the name of the Lord vnfaynedly, and with a pure conſcience. Amen.

Let it not make thee diſpayre, neither yet diſcourage thee (O Reader,) that it is forbidden thee in payne of life and goods, or that it is made breaking of the Kinges peace, or treaſon vnto his highneſſe to read the worde of thy ſoules health: but much rather be bold The nature of Gods word is to be perſecuted. in the Lorde, and comforte thy ſoule, for aſmuch as thou art ſure, and haſt an euident token through ſuche perſecution, that it is the true worde of God: which worde is euer hated of the worlde, neyther was euer without perſecution, (as thou ſeeſt in all the ſtories of the Bible, both of the newe Teſtament, and alſo of the olde) neyther can be, no more then the Sunne can be without his light. And The Pope is receaued and receaueth and per ſecuteth. foraſmuch as contrariwiſe thou art ſure that the popes doctrine is not of God, which (as thou ſeeſt) is ſo agreable vnto the world, and is ſo receiued of the world, or which rather ſo receaueth the world, and the pleaſures of the worlde, and ſeeketh nothing but the poſſeſſions of the worlde, and aucthoritie in the world, & to beare a rule in the world, & perſecuteth the worde of God, & with all wilineſſe driueth the people from it, and with falſe and ſophiſticall reaſons maketh them afeard of it: he curſeth them, and excommunicateth them, and bringeth them in beleef that they be damned if they looke on it: and that it is but doctrine to deceaue men: and moueth the blinde powers of the world to ſlay with fire, water, and ſworde, all that cleaue vnto it: For the Loue of the world is hatred of God and his holy Goſpell. world loueth that which is his, and hateth that which is choſen out of the world to ſerue God in the ſpirite, as Chriſt ſayth to his Diſciples. Iohn. 15. If ye were of the world, the world would loue his owne: but I haue choſen you out of the worlde, and therefore the world hateth you.

An other comfort haſt thou, that as the God defendeth his doctrine hym ſelfe. weake powers of the worlde defende the doctrine of the worlde: ſo the mighty power of God, defendeth the doctrine of God. Which thing thou ſhalt euidentlye perceiue, if thou call to minde the wonderfull deedes whiche God hath euer wrought for his word in extreame neceſſitie, ſince the worlde began, beyond all mans reaſon. Whiche are written (as Paule ſayth, Roma. 15.) for our learning, (and not for our deceauing) that we through patience, and comfort of the ſcripture might haue hope. The nature of Gods word Gods word ſighteth agaynſt hipocrites. is to fight agaynſt hypocrites. It beganne at Abell, and hath euer ſince continued, and ſhall (I doubte not) vntyll the laſte daye. And the hypocrites haue alway the world on their ſides, as thou ſeeſt in the time of Chriſt. They had the elders, that is to witte, the rulers Nowe our maſter Chriſt was entreated • of the Iewes, on theyr ſide. They had Pilate, and the Emperors power on theyr ſide: They had Herode alſo on theyr ſide. Moreouer, they brought all theyr worldlye wyſedome to paſſe, and all that they coulde thinke▪ or imagine, to ſerue for theyr purpoſe. Fyrſt, to feare the people withal, they excommunicated all that beleeued in him, and put The craft o • the hypocrites. them out of the temple, as thou ſeeſt Iohn. 9. Secondly, they founde the meanes to haue him condemned by the Emperors power, and made it treaſon to Ceſar, to beleeue in him. Thirdly, they obtayned to haue him hanged as a theefe, or a murtherer, which after theyr belly wiſedome, was a cauſe aboue all cauſes, that no man ſhould beleeue in him: For the Iewes take it for a ſure token of euerlaſting damnation, if a man be hanged. For it is written in theyr lawe, Deutero. 21. Curſed is whoſoeuer hangeth on tree. Moyſes alſo in the ſame place commaundeth, if any man be hanged, to take him downe the ſame day, and bury him, for feare of polluting or defiling the countrey, that is, leaſt they ſhoulde bring the wrath and curſe of God vpon them. And therfore the wicked Iewes themſelues, which with ſo venemous hate perſecuted the doctrine of Chriſt, and did all the ſhame, that they coulde do vnto him, (though they would fayne haue had Chriſt to hang ſtill on the croſſe, and there to rotte, as he ſhoulde haue done by the Emperors lawe, yet for feare of defiling theyr Sabboth, and of bringing the wrath and curſe of God vpon them,) begged of Pilate to take him downe. Ioh. 19. which was againſt them ſelues.

Finally, when they had done all they coulde, and that they thought ſufficient, and when chriſt was in the hart of the earth, & ſo many billes and pollares about him, to keepe him down, and when it was paſt mans helpe, then holpe God when man coulde not bring Gods truth worketh w • ders & maketh the wiſedome of the hypocrites fooliſhnes. him agayne, Gods truth fetched him agayne. The oth that God had ſworne to Abrahā, to Dauid, & to other holy fathers & Prophetes, rayſed him vp agayne, to bleſſe, and ſaue all that beleeue in him. Thus became the wiſedome of the hypocrites fooliſhnes. Loe, thys was written for thy learning and comfort.

How wonderfully were the children of The captiuitie of the Iſraelit •• vnder 〈…〉 . Iſraell locked in Egipt? In what tribulation. combraunce, and aduerſitie were they in? The land alſo that was promiſed them, was farre of, and full of great cities, walled with high walles vp to the ſkye, & inhabited with If 〈…〉 with 〈…〉 who can be 〈…〉 . great giantes: yet Gods truth brought them out of Egipt, and planted them in the land of the giantes. This is alſo written for our learning: For there is no power agaynſt Gods, If God be with vs, who can be againſt vs? Pharao ſ • aieth the men children. neyther any wiſedome againſt Gods wiſedome • he is ſtronger and wiſer, then all his enemies. What holpe it Pharao, to drowne the men childrē? So little (I feare not) ſhall it at the laſt helpe the pope, and his byſhops, to burne our men children, whiche manfully confeſſe, that Ieſus Chriſt is the Lorde, and that there is no other name geuen vnto men, to be ſaued by: as Peter teſtifieth, Actes. 4.

Who dryed vp the red ſea? Who ſlew Golias? How Moſes comforteth the Iſraelites. Who did all thoſe wonderfull deedes, which thon readeſt in the Bible? Who deliuered the Iſraelites euermore from thra • dom and bondage, as ſoone as they repented, and turned to God? Fayth verely, and Gods truth, and the truſt in the promiſes which he had made. Read the xj. to the Hebrues, for thy conſolation.

When the children of Iſraell were ready to diſpayre, for the greatnes & the multitude of the Giantes, Moyſes comforted them euer, ſaying: Remēber what your Lord God hath done for you in Egipt, his wonderfull plagues, his miracles, his wonders, his mighty hand, his ſtretched out arme, and what he hath done for you hetherto. He ſhall deſtroye them, he ſhall take theyr hartes from them, and make them feare, and flye before you. He ſhall ſtorme them, and ſtirre vp a tempeſt among them, and ſcatter them, and bring them to naught. He hath ſworne, he is true, he will fullfill the promiſes that he hath made vnto Abraham, Iſaac, and Iacob. This is written Gods truth fighteth for vs. for our learning: for verely he is a true God, and is our God as well as theyres, and his promiſes are with vs, as well as with them, and he preſente with vs, as well as he was with them. If we aſke, we ſhal obtain: if we knocke, he will open: if we ſeeke, wee ſhall finde: if we thyrſt, his truth ſhall fullfill our luſt. Chriſt is with vs vntill the worldes ende. Math. y• laſt. Let this little flock be bold therefore: for if God be on our ſide, what matter maketh it who be againſt vs, be they byſhops, cardinalles, popes, or what ſo euer names they will?

Marke this alſo, if God ſende thee to the ſea, and promiſe to goe with thee, and to bring God tryeth the fayth of his children. thee ſafe to lande, he will rayſe vp a tempeſt agaynſt thee, to proue whether thou wilt abide by his worde, and that thou mayſt feele thy fayth, and perceiue his goodnes. For, if it were alwayes fayre weather, and thou neuer brought into ſuch ieoperdy, whēce his mercy onely deliuered thee, thy fayth ſhould be but a preſumption, and thou ſhouldeſt be euer vnthanckfull to God, and mercileſſe vnto thy neighbour.

If God promiſe ritches, the way therto is God worketh backward. pouertie. Whom he loueth, him he chaſteneth: whome he exalteth, he caſteth downe: whome he ſaueth, he damneth firſt: he bringeth no man to heauen, except he ſend him to hell firſt: if he promiſe life, he ſlayeth firſt: when he buildeth, he caſteth all downe firſt: he is no patcher; he can not builde on an other mans foundation: he will not woorke, vntill all be paſt remedy, and brought vnto ſuch a caſe, y• men may ſee, how that his hand, his power, his mercy, his goodneſſe, and trueth hath wrought all together: he will let no man be partaker with him of hys prayſe, and glorye: his workes are wonderful, and contrary vnto mans workes. Who euer (ſauing he) deliuered his owne ſonne, his onely ſonne, hys deare ſonne vnto the death, and that for his enemies ſake, to winne his enemye, to ouercomme him with loue, that he might ſee loue, and loue againe, and of loue to do likewiſe to other men, and to ouercome them with well doing?

Ioſeph ſaw the Sunne and the Moone, and xj. ſtarres worſhipping him. Neuertheleſſe Ioſeph. ere that came to paſſe, God layed hym where he could neither ſee ſunne, nor moone, neyther any ſtarre of the ſkye, and that many yeares, and alſo vndeſerued, to norture him, to humble, to meeke, and to teach him Gods wayes, and to make him apt and meet for the roome and honor, againſt he came to it, that he might perceiue and feele, that it came of God, and that he might be ſtrong in the ſpirite to miniſter it godly.

He promiſed the children of Iſraell a Iſraelites. lande with riuers of milke and honny. But brought them for the ſpace of fourty yeares, into a land, where not onely riuers of mylke and honny were not, but where ſo much as a drop of water was not, to nourture them, and to teach them, as a father doth his ſonne, and to do them good at the latter ende, and that they might be ſtrong in their ſpirite, & ſoules, to vſe his giftes and benefites, godly, and after hys will.

He promiſed Dauid a kingdome, and immediatly Dauid. ſtirred vp king Saule againſt him, to perſecute him, to hunt him as men do hares with greyhoundes, and to ferret him out of euery hole, & that for the ſpace of many yeares to tame him, to meeke him, to kill his luſtes, to make him feele other mens diſeaſes, to make him mercifull, to make him vnderſtand that he was made king, to miniſter, and to ſerue his brethren, and that he ſhoulde not thincke that his ſubiectes were made to miniſter vnto his luſtes, and that it were lawfull for him to take away from them life & goods, at his pleaſure.

Oh that our kinges were ſo nourtured How Biſhops inſtruct kings. how a dayes, which our holy byſhops teache of a farre other maner, ſaying: Your grace ſhal take your pleaſure: yea, take what pleaſure you liſt, ſpare nothing: we ſhall diſpence with you, we haue power, we are Gods vicars: and let vs alone with the realme, we ſhall take payne for you, and ſee that nothing be well: your Grace ſhall but defende the fayth onely.

Let vs therefore looke diligently whereunto Wherunto a chriſtian is called. we are called, that we deceaue not our ſelues. We are called, not to diſpute as the popes diſciples do: but to dye with Chriſt, that we may liue with him, and to ſuffer with him, that we may raigne with him. We be called vnto a kingdome, that muſt be wonne wt ſuffring only, as a ſicke man winneth health. Our fighting is to ſuffer while God fighteth for vs. God is he that doth all thing for vs, and fighteth for vs, & we do but ſuffer onely. Chriſt ſayth, Iohn xx. As my Father ſent me, ſo ſende I you. and Iohn xv. If they perſecute me, then ſhall they perſecute you. and Chriſt ſayth Math. x. I ſend you forth, as ſheepe among wolues. The ſheepe fight not: but the ſhepheard fighteth for them, and careth for them. Be harmeles as Doues therfore, ſaith Chriſt, and wiſe as ſerpentes. The doues imagine no defence, nor ſeeke to auenge themſelues. The wiſedome of the Serpent. The ſerpentes wiſedome is, to keepe his head, and thoſe partes wherein his life reſteth. Chriſt is our head, and Gods word is that wherin our life reſteth. To cleaue therfore faſt vnto Chriſt, and vnto thoſe promiſes which God hath made vs for his ſake, is our wiſedome. Beware of men (ſayth he) for they ſhall deliuer you vp vnto theyr counſels, and ſhall ſcourge you, and ye ſhall be brought before rulers, and kinges for my ſake: the brother ſhall betray, or deliuer the brother to death, and the father, the ſonne: and the children ſhall riſe againſt father and mother, and put them to death. Heare what Chriſt ſayth more, The diſciple is not greater thē his maſter, neyther the ſeruaunte greater or better then his Lorde: if they haue called the goodman of the houſe Beelzebub, how much rather ſhall they call his houſehold ſeruants ſo? And Luke xiiij. ſayth Chriſt, Which of you diſpoſed to builde a tower, ſitteth not downe fyrſt, and counteth the coſt, whether he haue ſufficient to performe it? leſt when he hath layd the foundation, and then not able to performe it, al that behold it, begin to mocke him, He maketh a mocke of him ſelfe, that caſteth not the ende • re he begin ſaying: this man beganne to builde, and was not able to make an ende: ſo likewiſe none of you that forſaketh not all that he hath, can be my diſciple. Whoſoeuer therefore caſteth not this aforehand, I muſt ieoberd life, goods, honor, worſhip, and al that there is, for Chriſtes ſake.) deceaueth him ſelfe, and maketh a mocke of himſelfe, vnto the godles hipocrites & infidels. No man can ſerue two maiſters, God, and Mammon (that is to ſay) wicked riches alſo. Mathew. vj. Thou muſt loue Chriſt aboue all thing: but that doeſt thou How is the Pope • ure whiche taketh all for Chriſtes ſake but forſaketh nought. not, if thou be not ready to forſake all for hys ſake: if thou haue forſaken all for his ſake, then art thou ſure, that thou loueſt him. Tribulation is our right baptiſme, and is ſignified by plunging into the water. Wee that are baptized in the name of Chriſt (ſayth Paule Rom. vj.) are baptized to dye with him. Tribulation is ou • Baptiſme.

The ſpirite through tribulation purgeth vs, and killeth our fleſhly witte, our worldly vnderſtādyng, and belly wiſedome: and filleth vs full of the wiſedome of God. Tribulation is a bleſſing that commeth of God, as witneſſeth Chriſt, Math. v. Bleſſed are they that Tribulation is a bleſſing ſuffer perſecution for righteouſnes ſake, for theyrs is the kyngdome of heauen. Is not this a comfortable word? Who ought not rather to chuſe and deſire to be bleſſed wt Chriſt in a little tribulation, then to be curſed perpetually with the world for a little pleaſure?

Proſperitie is a right curſe, and a thing Proſperitie is a curſe. that God geueth vnto his enemies. Wo be to you ritch: (ſayth Chriſt; Luke. vj.) loe, ye haue your conſolation: wo be to you that are ful, for ye ſhall hunger: wo be to you that laugh, for ye ſhall weepe: wo be to you when men prayſe you, for ſo did theyr fathers vnto the falſe prophetes: yea, and ſo haue our fathers done vnto the falſe hypocrites. The hipocrites with worldly preaching, haue not gotten the prayſe onely, but euen the poſſeſſions alſo, and the dominion, and rule of the whole worlde.

Tribulation for righteouſnes, is not a Tribulation in the gift of God. bleſſing onely: but alſo a gift that God geueth vnto none ſaue his ſpeciall frendes. The Apoſtles, Act. v. reioyced, that they were counted woorthy, to ſuffer rebuke for Chriſtes ſake. And Paule in the ſecond epiſtle & third chapter to Timothe, ſayth: All that will liue godly in Chriſt Ieſu muſt ſuffer perſecutiō. And Philip. j. he ſayth: Ʋnto you it is geuen not onely to beleue in Chriſt, but alſo to ſuffer for his ſake. Here ſeeſt thou, that it is Gods gift, to ſuffer for Chriſtes ſake. And in the 1. Pet. 4. ſayth: Happy are ye, if ye ſuffer for the name of Chriſt, for the glorious ſpirite of God reſteth in you. Is it not an happy thing, to be ſure, that thou art ſealed with Gods ſpirite vnto euerlaſting life? And verily thou art ſure therof, if thou ſuffer patiently for his ſake. By ſuffring art thou ſure: but by perſecuting canſt thou neuer be ſure. For Paule Rom. 5. ſayth: Tribulation maketh feeling, Wherby the are the pope and byſhops ſure? that is, it maketh vs feele the goodneſſe of God, and his helpe, and the working of his ſpirite. 2. Cor. 12. the Lord ſayd vnto Paul: My grace is ſufficiēt for thee: for my ſtrēgth is made perfect through weaknes. Lo, Chriſt is neuer ſtrong in vs, till we be weake. As our ſtrength abateth, ſo groweth the ſtrength The weake • to the world the ſtronger to Chriſt. of Chriſt in vs: when we are cleane emptied of our own ſtrength, then are we ful of Chriſtes ſtrength: & looke how much of our owne ſtrength remayneth in vs, ſo much lacketh there of y• ſtrength of Chriſt. Therfore ſayth Paule, 2. Cor. 12. Ʋery gladly will I reioyce in my weaknes, that the ſtrength of Chriſt may dwell in me: therfore haue I delectation (ſayth Paule) in infirmities, in rebukes, in need, in perſecutions, and in anguiſh for Chriſtes ſake: for when I am weake, Weakenes of the fleſh a the ſtrength of the ſpirite then am I ſtrong. Meaning, that the weaknes of the fleſhe, is the ſtrength of the ſpirite. And by fleſh vnderſtand, wit, wiſedome, and all that is in a man, before the ſpirite of God Fleſh. come, and whatſoeuer ſpringeth not of the ſpirite of God, and of Gods woorde. And of like teſtimonies is all the ſcripture full.

Behold, God ſetteth before vs a bleſſing and alſo a curſe. A bleſſing verely, and that a glorious and an euerlaſting, if we will ſuffer In ij. things we are put to our choiſ • tribulatiō and aduerſity with our Lord, and ſauiour Chriſt. And an euerlaſting curſe, if for a little pleaſure ſake, we withdrawe our ſelues from the chaſtyſing & nurture of God, wherewith he teacheth all his ſonnes, and faſhioneth them after his godly will, and maketh them perfect (as he did Chriſt,) and maketh them apte, and meete veſſels to receiue his grace, and hys ſpirite, that they might perceaue and feele the exceeding mercy which we haue in Chriſt, & the innumerable bleſſinges, and the vnſpeakeable inheritance, whereunto we are called, and choſen, and ſealed in our ſauiour Ieſus Chriſt, vnto whome be prayſe for euer. Amen.

Finally, whome God chuſeth to raigne euerlaſtingly with chriſt, him ſealeth he with his mighty ſpirite, and poureth ſtrength into The differēce betwen the children of God & of the deuill. his hart to ſuffer afflictiōs alſo with Chriſt, for bearing witneſſe vnto the truth. And this is the difference betwene the children of God and of ſaluation, and betwene the children of the deuyll, and of damnation: that the children of God haue power in theyr hartes, to ſuffer for Gods worde, which is theyr life and ſaluatiō, their hope, and truſt, and whereby they liue in the ſoule, and ſpirite before God. And the children of the deuyll in time of aduerſity flye from Chriſt, whome they followed faynedly, theyr hartes not ſealed with hys holy & mighty ſpirite, and gett them to the ſtanderde of theyr right father the Deuyll, and take his The deuils wages. wages, the pleaſures of this world, which ar the earneſt of euerlaſting damnation: which concluſion the xij. chap. to the Hebrues, well confirmeth ſaying, My ſonne deſpiſe not thou the chaſticing of the Lord, neither faint whē thou art rebuked of him: for whom the Lord All Gods children are vnder chaſticing. loueth, him he chaſticeth: yea, & he ſcourgeth euery ſonne whome he receaueth. To, perſecution and aduerſitie for the truthes ſake is Gods ſcourge, and Gods rod, and pertaineth vnto all his children indifferently: for when he ſayth, he ſcourgeth euery ſonne, he maketh none exception. Moreouer ſayth the text: If ye ſhall endure chaſticing, God offreth hymſelfe vnto you, as vnto ſonnes: what ſonne is it that the father chaſticeth not? If ye be not vnder correction (whereof all are partakers) then are ye baſtardes, and not ſonnes.

Foraſmuch then as we muſt needes bee baptiſed in tribulations, and through the red ſea, and a great, and a fearefull wildernes, & a land of cruell Giantes, into our naturall coū trey▪ yea, and in aſmuch as it is a playne earneſt, that there is no other way into the kingdome Which way go the Byſhops to heauen then? of life, then through perſecution, & ſufferyng of payne, & of very death, after the enſample of Chriſte: therefore let vs arme our ſoules with the comforte of the Scriptures: How that God is euer ready at hand in time of neede to helpe vs: and how that ſuch tyrants and perſecutors, are but gods ſcourge, and his rod to chaſtice vs. And as the father hath alway in time of correction the rod faſt in his hand, ſo that the rod doth nothing, but as the father moueth it: euen ſo hath God all tyrantes The tyrātes haue not power to doe what they would. in hys hande, and letteth them not do whatſoeuer they would, but as much onely, as he appoynteth them to do, and as far forth as it is neceſſarye for vs. And as when the childe ſubmitteth himſelfe vnto hys fathers correction and nurture, and humbleth himſelf altogether vnto the will of his father, thē the rod is taken away: euen ſo when we ar come vnto the knowledge of the right waye, and haue forſaken our owne will, and offer our ſelues cleane vnto the will of God, to walke which way ſoeuer he will haue vs: then turneth he the tyrantes: or els, if they enforce to perſecute vs any further, he putteth them out of the way, according vnto the comfortable enſamples of the ſcripture.

Moreouer, let vs arme our ſoules with the promiſes both of helpe and aſſiſtance, and The promiſes of God are comfortable, yea they are all comfort. alſo of the glorious rewarde that followeth. Great is your reward in heauē, ſayth Chriſt, Math. 5. And he that knowledgeth mee before men, him will I knowledge before my father that is in heauen. Math. 10. and, Call on me in time of tribulation, and I wyll deliuer thee. Pſal. 65. and, Beholde the eyes of the Lord are ouer them thet feare hym, and ouer them, that truſt in hys mercy: to deliuer theyr ſoules from death, and to feede them in time of hunger. Pſal. 46. And in Pſal. 47. ſayth Dauid, The Lorde is nygh them that are troubled in theyr hartes, and the meeke in ſpirite will he ſaue. The tribulations of the righteous are many, and out of them all will the Lord deliuer them. The Lord keepeth al the bones of them, ſo that not one of thē ſhall be bruſed. The Lord ſhal redeeme the ſoules of his ſeruauntes. And of ſuch like conſolation are all the Pſalmes full: woulde to God, when ye read them, ye vnderſtood them. And Math. 10. When they deliuer you, take no thought what ye ſhall ſay: it ſhall be geuen you the ſame houre what ye ſhall ſay: for it is not ye that ſpeake, but the ſpirite of your Father which ſpeaketh in you. The very heares of your heades are numbred, ſaith Chriſt alſo Math. 10. If God care for our heares, he much more careth for our ſoules, which he hath ſealed with his holy ſpirite. Therefore ſayth Peter, 1. Pet. 4. Caſt all your care vppon him: for he careth for you. And Paule 1. Cor. 10. ſayeth: God is true, he wil not ſuffer you to be tempted aboue your might. And Pſal. 71. Caſt thy care vpon the Lord.

Let thy care be to prepare thy ſelfe with A Chriſten mans care. all thy ſtrength, for to walke which way he will haue thee, and to beleue that he will goe with thee, & aſſiſt thee, and ſtrengthen thee agaynſt all tyrātes, & deliuer thee out of al tribulatiō. But what way, or by what meanes he will do it, that committe vnto him, and his godly pleaſure, and wiſedome, and caſt that care vpon him. And though it ſeeme neuer ſo vnlikely, or neuer ſo impoſſible vnto naturall reaſon, yet beleue ſtedfaſtly that he will do it: and then ſhall he (according to his olde vſe) chainge the courſe of the worlde, euen in the twinckling of an eye, and come ſodenly vpon our Gyantes, as a theefe in the night, and cō paſſe them in their wyles, and worldly wiſedome, when they crye peace, & all is ſafe, then ſhall theyr ſorrowes beginne, as the panges of a woman that traueileth with childe: and then ſhall he deſtroy them, and deliuer thee, vnto the glorious prayſe of hys mercy and truth. Amen.

ANd as pertayning vnto them that deſpiſe Gods worde, counting it as a phantaſie, or The deſpiſers, perſecutors & they that fall frō the word are threatened. a dreame, and to them alſo that for feare of a little perſecution fall from it, ſette this before thyne eyes: how God ſince the beginning of the world, before a generall plague, euer ſent his true prophetes, & preachers of his word, to warne the people, and gaue them time to repent. But they for the greateſt part of thē, hardened theyr hartes, and perſecuted the worde that was ſent to ſaue them. And then God deſtroyed them vtterly, and tooke them cleane from the earth. As thou ſeeſt what followed the preaching of Noe in y• olde world, what folowed the preaching of Loth among N •… . Loth. Moſes and Aaron. the Sodomites, & the preachyng of Moſes, and Aaron among the Egiptians, and that ſodenly againſt all poſſibilitie of mans witte. Moreouer as ofte as the children of Iſraell fel from God to the worſhipping of images, he ſent his prophets vnto them: and they perſecuted The Prophetes. and waxed harde harted: and then he ſent them into all places of the world captiue. Laſt of all he ſent his owne ſonne vnto them: and they waxed more. hard harted then euer Chriſt. before: And ſee what a fearefull example of his wrath, and cruel vengeance he hath made of them vnto all the worlde, now almoſt fifteene hundred yeares.

Vnto the olde Brittaines alſo (which dwelled where our natiō doth now) preached •… ildas, Gildas, and rebuked them of theyr wickednes, and propheſied both vnto the ſpirituall • hey be ſpi •… tuall: that 〈◊〉 de • iliſhe: •… r the de •… ll is a ſpi •… t • . (as they will be called,) and vnto the lay men alſo, what vengeaunce would follow, except they repented. But they waxed hard harted: and God ſente his plagues, and peſtilences among them, and ſent theyr enemies in vppon them on euery ſide, & deſtroyed them vtterly.

Marke alſo how Chriſt threateneth thē that forſake him, for whatſoeuer cauſe it be: whether for feare, eyther for ſhame, eyther for loſſe of honour, frendes, lyfe, or goodes▪ He that denyeth me before men, him will I de • y before my father, that is in heauen. He that loueth, father or mother more then me, is not worthy of me, all thys he ſayth Math. 10. And in Mark. 8. he ſayth: Whoſoeuer is aſhamed of me, or my wordes, among this adulterous and ſinfull generation, of him ſhall the ſonne of man be aſhamed, when he commeth in the glory of his father, with his holy We muſt in no caſe deny Chriſt. Angels. And Luk. 9. alſo: None that layeth his hande to the plowe, and looketh backe, is meete for the kingdome of heauen.

Neuertheleſſe yet, if any man haue reſiſted God receaueth them that come agayne. ignorantly as Paule did, let him looke on the truth which Paule wrote after he came to knowledge. Alſo if any man cleane againſt his hart (but ouercome with the weaknes of the fleſh) for feare of perſecution, haue denied as Peter did, or haue deliuered his booke, or put it away ſecretly: let him (if he repente) come again, and take better hold, and not diſpayre or take it for a ſigne that God hath forſaken him: for God ofttimes taketh hys Why God letteth hys elect fall. ſtrength euen frō his very elect, whē they either truſt in theyr own ſtrength, or are negligent to call to him for his ſtrength. And that doth hee to teach thē, & to make thē feele that in that fire of tribulatiō for his wordes ſake, nothing can endure and abide, ſaue his word, and that ſtrēgth onely, which he hath promiſed. For the which ſtrength he will haue vs to praye vnto him night and day, wyth all inſtance.

THat thou mayſt perceyue how that y• ſcripture That the Scripture ought to bee in the Engliſh toung. ought to be in the mother tounge: and that the reaſons which our ſprites make for the contrary, are but ſophiſtry and falſe wiles to feare thee from the light, that thou mighteſt follow them blindfolde, and be theyr captiue to honor theyr ceremonies, and to offer to theyr belly.

Firſt God gaue the children of Iſraell a law by the hande of Moſes, in their mother tounge, and all the prophetes wrote in theyr mother tounge, and all the Pſalmes were in the mother tongue. And there was Chriſt but figured, and deſcribed in ceremonies, in riddles, in parables, and in darck prophecies. What is the cauſe that we may not haue the olde Teſtament, with the new alſo, which is the light of the olde, and wherin is openly declared before the eyes, that there was darckly propheſied? I can imagine no cauſe verely, except it be that we ſhould not ſee the woorke of Antechriſt, & iugglyng of hipocrites: what ſhoulde be the cauſe, that we which walke in the broad day, ſhould not ſee, as well as they that walked in the night, or that wee ſhoulde not ſee as well at noone, as they did in y• twylight? Came Chriſt to make the world more blinde? By this meanes, Chriſt is the darknes of the world, and no • the light, as he ſaith him ſelfe, Iohn. 8.

Moreouer Moſes ſaith, Deut. 6. Heare Iſraell, let theſe wordes which I cōmaunde thee thys day ſticke faſt in thine hart, & whet Whette th • on thy children that is exerciſe thy children in them, and put them 〈◊〉 • re. thē on thy children, & talke of thē as thou ſitteſt in thine houſe, & as thou walkeſt by the way, & when thou lyeſt downe, & when thou riſeſt vp, & binde them for a token to thyne hand, & let them be a remembraunce betwene thine eyes, & write thē on the poſ • es & gates of thine houſe. This was commaūded generally vnto all men: How cometh it that gods word pertaineth leſſe vnto vs, thē vnto the? Yea, howe commeth it, that our Moyſeſſes forbid vs, and commaund vs the contrary, & threaten vs if we do, & will not that we once ſpeake of Gods worde. How can we whette Gods word (that is, to put it in practiſe, vſe, & exerciſe) vpō our children & houſhold, whē we are violently kepte from it, and knowe it not? How can we (as Peter commaundeth) geue a reaſon of our hope, when we wot not what it is that God hath promiſed, or what to hope? Moyſes alſo commaundeth in the ſayd chapter: If the ſonne aſke what the teſtimonies, lawes, and obſeruaunces of the Lorde meane, that the father teach him. If our childrē aſke what our cerimonies (which No nor ſy • Iohn hys ghoſtly children. are moe then the Iewes were) meane: no father can tell his ſonne. And in the xj. chapter, he repeteth all againe for feare of forgetting.

They will ſay happely, the ſcripture requireth a pure minde, and a quiet minde. And therefore the lay man becauſe he is altogether combred with worldly buſines, can not vnderſtand them. If that be the cauſe, then it is a plaine caſe, that our prelates vnderſtand not the Scriptures them ſelues: for no lay man is ſo tangled with worldly buſines as they are. The great thinges of the worlde are miniſtred by them: neyther do the lay people any great thing, but at their aſſignement.

If the Scripture were in the mother tongue, they will ſay, then would the lay people vnderſtande it, euery man after his owne wayes. Wherfore ſerueth the Curate, but to teach him the right way? Wherfore were the holy dayes made, but that the people ſhoulde Holy dayes come and learne? Are yee not abhominable ſcholemaiſters, in that ye take ſo great wages Our Schole maſters take great wages but teach not. if ye will not teach? If ye would teach, how could ye do it ſo well, and with ſo great profite, as when the lay people haue the ſcripture before them in theyr mother tongue? for then ſhould they ſee by the order of the text, whether thou iugledeſt or not: and then woulde they beleue it, becauſe it is y• ſcripture of god, thoughe thy liuyng be neuer ſo abhominable. Why the preachers are not beloued when they ſaye trouth. Where now, becauſe your liuing, & your preaching are ſo contrary, and becauſe they grope out in euery ſermon your open, and manifeſt lyes, and ſmell your vnſatiable couetouſnes, they beleue you not when you preach truth. But alas, the Curates them ſelues (for the The curates wotte not what a Bible meaneth moſt part) wot no more what the new or olde Teſtament meaneth, then do the Turkes: neither know they of any more then that they read at maſſe, mattens, and euenſong, which yet they vnderſtande not: neyther care they, but euen to mumble vp ſo much euery day (as the Pye and Poymgay ſpeake, they wot not what) to ſill vp theyr bellies withall. If they will not let the lay man haue the woorde of God in hys mother tounge, yet let the prieſts haue it, which for a great part of them do vnderſtand The Prieſts vnderſtand • o Latin. no latine at all: but ſing, and ſay, and patter all day with the lips onely, that which the hart vnderſtandeth not.

Chriſt commaundeth to ſearch the ſcriptures. Search the Scriptures. Iohn. 5. Though that miracles bare recorde vnto hys doctrine, yet deſired he no fayth to be geuen eyther vnto hys doctrine, or vnto hys miracles, without recorde of the ſcripture. When Paule preached Act. 17. the other ſearched the ſcriptures dayly, whether they were as he alleaged them. Why ſhal not I likewiſe ſee, whether it be the ſcripture y• thou alleageſt: yea, why ſhall I not ſee the ſcripture and the circumſtaunces, and what goeth before and after, that I may knowe whether thine interpretation be y• right ſence, or whether thou iugleſt, and draweſt the ſcripture violently vnto thy carnall and fleſhlye purpoſe? or whether thou be about to teache me, or to diſccaue me.

Chriſt ſayth, that there ſhall come falſe prophets in his name, and ſay that they themſelues are Chriſt, that is, they ſhall ſo preache chriſt that mē muſt beleue in thē, in their holines, and thinges of their imagination wtout gods word: yea, & that agaynſt Chriſt or Antechriſt that ſhall come, is nothyng but ſuche falſe prophetes that ſhall iuggle with the ſcripture, and beguile the people with falſe interpretatiōs, as all the falſe prophetes, ſcribes, & phariſies did in yt old Teſtamēt. How ſhall I know whether ye are agaynſt Chriſt, or fals prophetes, or no, ſeing ye will not let me ſee how ye alleage the ſcriptures? Chriſt ſayth: By theyr deedes ye ſhall know them. Now Agaynſte Chriſt is knowen by his dedes. A ſeuerall kyngdome. when we looke on your deeds, we ſee that ye are all ſworne together, and haue ſeperated yourſelues from the lay people, and haue a ſeuerall kingdome amōg your ſelues, and ſeuerall lawes of your owne making, wherewith ye violently binde the lay people that neuer Seuerall lawes. What chriſt lowſeth • rely the Pope byndeth to lowſe it agayne for money. A ſecret coū ſayle. conſented vnto the making of them. A thouſand thinges forbidde ye, which Chriſt made free, and diſpence with them agayne for money: neyther is there any exception at all, but lacke of money. Ye haue a ſecret counſell by your ſelues. All other mens ſecretes & counſels know ye, and no man yours: ye ſeek but honour, riches, promotion, authoritie, and to raigne ouer all, and will obey no man. If the father geue you ought of curteſie, ye will cō pell the ſonne to geue it violently, whether he will or not, by crafte of your owne lawes. Theſe deedes are againſt Chriſt.

When a whole pariſh of vs hyre a ſcholemaiſter to teach our children, what reaſon is it, that we ſhoulde be compelled to pay thys ſcholemaiſter his wages, and he ſhould haue licence to goe where he wil, and to dwell in an other contrey, and to leaue our children vntaught? Doth not the pope ſo? Haue we not geuen vp our tithes of curteſie vnto one, for to teach vs Gods worde? and commeth not the pope, and compelleth vs to pay it violently to them that neuer teach? Maketh he not one Parſon, which neuer commeth at vs? Perſon. yea, one ſhall haue v. or vj. or as many as he can get, and wotteth oftentimes where neuer one of them ſtandeth. Another is made Ʋicare, Vicare. to whom he geueth a diſpenſation to goe where he will, and to ſet in a pariſhe prieſt which can but miniſter a ſort of dumme ceremonies. Pariſhe Prieſt. And he becauſe he hath moſt labour and leaſt profite, polleth on hys part, and fetteth here a maſſe peuy, there a trentall, yonder dirige money, and for his beadroule with a confeſſion peny, and ſuch like. And thus are we neuer taught, and are yet neuertheles compelled: ye compelde to hyre many coſtly ſcholemaſters. Theſe deedes are verely agaynſt Chriſt. Shall we therefore iudge you by your dedes, as Chriſt commaundeth? So are ye falſe Prophetes, and the Diſciples of Antechriſt, or agaynſt Chriſt.

The Sermons which thou readeſt in the Actes of the Apoſtles, and all that the Apoſtles preached, were no doubt preached in the mother tongue. Why then might they not be written in the mother tounge? As if one of vs preach a good ſermon, why may it not be written? Saint Hierome alſo tranſlated the Bible into his mother tounge: Why may not we alſo? They will ſay it can not be tranſlated into our tounge it is ſo rude. It is not ſo rude as they are falſe lyers. For the Greeke tounge agreeth more with the Engliſh then wyth the Latin. And the properties of the The prop •… ties of the Hebrue toung agree with the Engliſh. Hebrue tounge agreeth a thouſand tymes more wyth the Engliſhe, then wyth the Latyn. The maner of ſpeaking is both one, ſo that in a thouſand places thou needeſt not but to trāſlate it into the Engliſh, worde for worde, when thou muſt ſeeke a compaſſe in the Latin, and yet ſhalt haue much worke to tranſlate it welfauouredly, ſo that it haue the ſame grace & ſweteneſſe, ſence & pure vnderſtanding with it in the Latin, & as it hath in the Hebrue. A thouſand partes better maye it be tranſlated into the Engliſh, thē into the Latin. Yea, and except my memory fayle me, and that I haue forgotten what I red whē I was a childe, thou ſhalt finde in the Engliſhe cronicle, how that kyng Adelſtone cauſed Kyng Adelſton. the holy Scripture to be tranſlated into the tounge that then was in Englande, and how the Prelates exhorted him thereunto.

Moreouer ſeyng that one of you euer Contrary preachyng. preacheth contrary to an other: and when two of you meete, the one diſputeth & brauleth wyth the other, as it were two ſcoldes. And foraſmuch as one holdeth this Doctor, and an other that: One foloweth Duns, an Contrary Doctours. other Saint Thomas, an other Bonauenture, Alexāder de hales, Raymond, Lyre, Brygot, Dorbell, Holcot, Gorram, Trumbett, Hugo de ſancto victore, De monte regio, De noua uilla, De media villa, and ſuch lyke out of nūber. So that if thou haddeſt but of euery authour one booke, thou couldeſt not pyle them vp in any ware houſe in London, and euery authour is one contrary vnto an other. In ſo great diuerſitie of ſpirites, how ſhall I know who lyeth, and who ſayeth truth? Whereby ſhall I trye thē and iudge them? Ʋerely by Gods worde which onely is true. But how ſhall I that do, when thou wilt not let me ſee ſcripture?

Nay ſay they, the ſcriptures is ſo harde that thou couldeſt neuer vnderſtand it but by the Doctours. That is, I muſt meaſure the mete yarde by the cloth. Here be twenty clothes of diuers lengthes & of diuers bredthes. How ſhall I be ſure of the length of the mete yarde by them? I ſuppoſe rather I muſt be firſt ſure of the length of the mete yarde, and thereby meaſure, and iudge the clothes. If I muſt firſt beleue the Doctour, then is the Doctour firſt true, and the truth of the ſcripture dependeth of hys truth, & ſo the truth of God ſpringeth of the truth of man. Thus Antechriſt turneth the rotes of the trees vpwarde. What is the cauſe that we damne Antechriſt turneth the rootes of the tree vpward. ſome of Origenes workes, and alowe ſome? How know we that ſome is hereſy, and ſome not? By the ſcripture I trow. How know we that Saint Auguſtine (which is the beſt or one of the beſt that euer wrote vpon the Scripture) wrote many thynges amiſſe at the beginning, as many other Doctours The Scripture is the triall of all doctrine, & the right touch ſtone. doe? Ʋerely by the Scriptures, as he hymſelfe well perceaued afterward when he looked more diligently vpon them, and reuoked many thynges agayne. He wrote of many thinges which he vnderſtode not when he was newly conuerted, yer he had throughly ſeene the Scriptures: and folowed the opinions of Plato, and the common perſwaſions of mans wiſedom, that were then famous. Philoſophy

They wyll ſay yet more ſhamefully, that no man can vnderſtād the Scriptures without Philautia, that is to ſay, Philoſophy. A man muſte firſt bee well ſeene in Ariſtotle, yer he cā vnderſtand the Scripture ſay they. Ariſtotle. Ariſtotles doctrine is, that the worlde was wythout beginning, and ſhall be wythout ende, and that the firſt man neuer was, and the laſt ſhall neuer be. And that God doth all of neceſſitie, neither careth what we doe, neither wyll aſke any accomptes of that we do. Scripture. Wythout thys doctrine how coulde we vnderſtande the Scripture that ſayth, God created the world of nought, and God worketh all thyng of hys free wyll, and for a ſecret purpoſe, & that we ſhall all ryſe agayne, and that God will haue accomptes of all that Ariſtotle. we haue done in thys lyfe. Ariſtotle ſayth. Geue a man a lawe, and he hath power of hymſelfe to doe or fulfill the lawe, and becō meth righteous wyth workyng righteouſly. Paul. But Paule and all the ſcripture ſayth, that the lawe doth but vtter ſinne onely, and helpeth not. Neyther hath any man power to doe the lawe, tyll the ſpirite of God be geuen hym through fayth in Chriſt. Is it not a madnes then to ſay that we coulde not vnderſtand the Scripture wythout Ariſtotle? Ariſtotle. Ariſtotles righteouſnes, and all hys vertues ſpring of mans free wyll. And a Turke and euery Infidell and Idolater may be righteous, and vertuous wyth that righteouſnes & thoſe vertues. Moreouer Ariſtotles felicitie and bleſſednes ſtandeth in auoyding of all tribulatiōs, and in riches, health, honour, worſhip, frendes and authoritie, which felicitie pleaſeth our ſpiritualty well. Now without theſe and a thouſand ſuch lyke pointes, couldeſt thou not vnderſtand Scripture, which 〈◊〉 . ſayth that righteouſnes commeth by Chriſt, and not of mans will, and how that vertues are the fruites, and the gift of Gods ſpirite, and that Chriſt bleſſeth vs in tribulations, perſecution, and aduerſitie. How, I ſay, couldeſt thou vnderſtād the ſcripture without Philoſophy, in as much as Paule in the Philoſophy Paul. ſecond to the Colloſſians warned them to beware leaſt any man ſhould ſpoyle them (that is to ſay, robbe them of their fayth in Chriſt) thorough Philoſophy and deceitful vanities, and thorough the traditions of men, and ordinaunces after ye world, & not after Chriſt▪

By this meanes then, thou wilt that no man teach an other, but that euery man take the Scripture, and learne by hymſelfe. Nay When no man will teach, if we deſire▪ God will teach. verely, ſo ſay I not. Neuertheleſſe, ſeyng that ye wyll not teach, if any man thyrſt for the truth, and read the Scripture by hymſelfe, deſiring God to open the dore of knowledge vnto him, god for his truthes ſake wil, and muſt teach hym. Howbeit my meaning is, that as a mayſter teacheth his prentice to know all the poyntes of the mete yarde, firſt how many inches, how many feete, and the halfe yarde, the quarter, and the nayle, and then teacheth him to mete other things therby: euen ſo will I that ye teach the people The order of teachyng. Gods lawe, and what obedience God requireth of vs vnto father and mother, mayſter, Lord, King, and all ſuperiours, and wyth what frendly loue he commaundeth one to loue an other. And teach them to know that naturall vename, and byrth poyſon, which moueth the very harts of vs to rebell againſt the ordinaunces and will of God, and proue that no man is righteous in the ſight of God, but that we are all damned by the lawe. And then (whē thou haſt meeked them, and feared them wyth the lawe) teache them the teſtament, and promiſes which God hath made vnto vs in Chriſt, and how much he loueth vs in Chriſt. And teach them the principles, and the ground of the fayth, and what the ſacramentes ſignifie, and then ſhall the ſpirite worke wyth thy preaching, & make thē feele. So would it come to paſſe, that as we know by naturall wit, what followeth of a true principle of naturall reaſō: euē ſo by ye principles of ye fayth, & by y• plaine ſcriptures, & by the circumſtāces of the text, ſhould we iudge all mēs expoſition, and all mens doctrine, and ſhould receaue the beſt, and refuſe the worſt. I woulde haue you to teach them alſo the properties, and maner of ſpeakinges of the ſcripture, and how to expound prouerbes and ſimilitudes. And then if they goe abroad, and walke by the fieldes, and medowes of all maner doctours and Philoſophers, they coulde catch no harme. They ſhould diſcerne the poyſon from the hoonny, and bring home nothyng, The diſorder or ouer thwar • order of our 〈◊〉 men. The ſchole doctrine 〈◊〉 they call 〈◊〉 corrupteth the iudgementes o • youth. but that which is holſome.

But now do ye cleane contrary, ye driue them from Gods worde, and will let no man come therto, vntil he haue ben two yeres maiſter of art. Firſt they noſel them in ſophiſtry, and in benefundatum. And there corrupt they their iudgementes with apparent argumēts, and wyth alleaging vnto them textes of Logike, of naturall P •… ia. of metaphiſike, and morall Philoſophy, & of all maner bookes of Ariſtotle, and of all maner Doctours which they yet neuer ſawe. Moreouer one holdeth this, an other that. One is reall, an other nominall. What wonderfull dreames haue they 〈…〉 . of their Predicamentes, vniuerſales, ſecond intentions, Quidities, Hecſeities. and Relatiues? And whether Species ſundata in chimerae, be •… aſpecies. And whether this propoſition be true, 〈◊〉 eus eſt aliquid. Whether eus be • quiuocum, or 〈…〉 . • ns is a voyce onely ſay ſome. Ens is 〈…〉 ſaith an other, and deſcendeth into ens crea •… ▪ and into e • s increatum per mod • s in •… ſ •… os. whē they haue this wiſe brauled viij. x. or xij. or moo yeares, and after that their iudgementes are vtterly corrupt: then they beginne their diuinitie. Not at the ſcripture: 〈…〉 . but euery man taketh a ſundry Doctour, which Doctours are as ſundry, and as diuers, the one cōtrary vnto the other, as there Yet in this they all agree, that no 〈…〉 is ſaued 〈…〉 ▪ 〈…〉 . 〈◊〉 th •… 〈…〉 •… er▪ and that t • e Pope 〈…〉 C •… ſt 〈◊〉 me 〈…〉 to who 〈◊〉 will and take them •• om whom 〈◊〉 will. 〈◊〉 : ye 〈…〉 . are diuers faſhions and monſtrous ſhapes, none like an other, among our ſecres of religion. Euery religion, euery vniuerſitie, and almoſt euery man hath a ſundry diuinitie. Now what ſoeuer opinions euery man fyndeth wyth his Doctour, that is his Goſpel, and that onely is true with him, and that holdeth he all his life long, and euery man to maintaine his Doctour with all, corrupteth the Scripture & faſhioneth it after his owne imagination, as a Potter doth his claye. Of what text thou proueſt hell, will an other proue purgatory, an other Lymbo p • trum, and an other the aſſumption of our Lady: And an other ſhall proue of the ſame text that an Ape hath a tayle. And of what texte the Graye Fryer proueth that our Lady was without originall ſinne, of the ſame ſhall the blacke Fryer proue that ſhe was conceaued in originall ſinne. And all this do they wyth apparent reaſons, with falſe ſimilitudes, and likeneſſes, and with argumentes and perſwaſions of mans wiſedome. Now there is no other diuiſiōn or hereſy in the world ſaue mās 〈◊〉 ſimi 〈◊〉 . wiſedome, and when mans foliſhe wiſedome interpreteth the ſcripture. Mans wiſedome 〈…〉 . •• atereth, diuideth and maketh ſectes, while the wiſedome of one is that a white coate is beſt to ſerue God in, & an other ſaith a black, an other a graye, an other a blew: And while one ſaith that God will heare your prayer in this place, an other ſaith in that place: And while one ſaith this place is holyer, and an other, that place is holyer, and this religion Place. 〈…〉〈◊〉 . •… s wiſe 〈◊〉 • s 〈◊〉 • ol • t • y. • hat •… od 〈◊〉 . is holyer then that, and this Saint is greater with God then that, & an hundred thouſand like thinges. Mans wiſedome is plaine idolatry, neither is there any other idolatry thē to imagine of God after mans wiſdome. God is not mans imagination, but that onely which he ſaith of himſelfe. God is nothyng but hys law, and his promiſes, that is to ſay, that which he biddeth thee to doe, and that which he biddeth thee beleue and hope. God is but his worde: as Chriſt ſayth Iohn. 8. I am that I ſay vnto you, that is to ſay, that which I preach am I. My words are ſpirite and life. God is that onely which he teſtifieth of himſelfe, and to imagine any other thing of God then that, is damnable idolatry. Therefore ſaith the 118. Pſalme. Happy are they which ſearch y• teſtimonies of the Lord, that is to ſay, that which God teſtifieth, and witneſſeth vnto vs. But how ſhall I that doe, when ye will not let me haue his Then thinke the papiſtes their wicked lyfe will ſhew it ſelfe to theyr ſhame and confuſion. teſtimonies, or witneſſes in a toūge which I vnderſtand? Will ye reſiſt God? Will ye forbid hym to geue hys ſpirite vnto the laye as well vnto you? Hath he not made ye Engliſh tounge? Why forbidde ye hym to ſpeake in the Engliſhe tounge then, as well as in the Latine?

Fynally that this threatning and forbidding the laye people to reade the Scripture The Pope licenced the people to read & ſay what they would ſaue the truth. is not for loue of your ſoules (which they care for, as the Foxe both for the Geeſſe) is euident and clearer then the Sunne, in as much as they permitte and ſuffer you to read Robbin Hode & Beuis of Hampton, Hercules, Hector, and Troylus, with a thouſand hiſtories and fables of loue and wantones, and of rybaudry, as filthy as hart can thinke, to corrupt the mindes of youth withall, cleane contrary to the doctrine of Chriſt and of his Apoſtles. For Paule (Epheſ. v.) ſayth: ſee that fornication and all vncleannes or couetouſnes be not once named amonge you, as it becommeth Saintes: neither filthines, neither fooliſhe talking, nor geſting whiche are not comely. For this ye knowe that no whoremonger either vncleane perſon or couetous perſon (which is the worſhipper of images) hath any enheritaunce in the kyngdome of Chriſt and of God. And after ſayth he, thorough ſuch thyngs commeth the wrath of God vpon the children of vnbeliefe. Now ſeyng they permitte you freely to reade But the one forbiddeth not theyr pompe and be •• y cheate, as the other doth. thoſe thynges which corrupte your myndes, and robbe you of the kingdome of God and Chriſt, and bring the wrath of God vpon you, how is this forbidding, for loue of your ſoules?

A thouſand reaſons moe might be made (as thou mayſt ſee in Paracleſis Eraſmi, & in his preface to the paraphaſis of Mathew) vnto which they ſhould be cōpelled to holde their peace, or to geue ſhamefull aunſweres. But I hope that theſe are ſufficient vnto them that thyrſt the truth. God for his mercy and truth ſhall well open them moe: yea, and other ſecretes of hys Godly wiſedome, if they be diligent to cry vnto him, which grace graunt God. Amen.

¶ The Prologue vnto the booke.

FOr aſmuch as our holy Prelates and our ghoſtly religious, which ought Prelates not profeſſors but p •… phaners of Gods word. to defēd gods word, ſpeake euil of it and do all the ſhame they cā to it, & rayle on it & beare their captiues in hād, that it cauſeth inſurrectiō & teacheth the people to diſobey their heades & gouernours, & moueth thē to riſe againſt their Princes, and to make all common and to The obediē ce of mō •… not 〈◊〉 . 〈◊〉 t • ey 〈◊〉 no • of 〈…〉 but 〈…〉〈◊〉 ſayuyng. make hauoke of other mēs goodes: therfore haue I made this litle treatiſe that foloweth cōteinyng all obedience, that is of god. In which (who ſoeuer readeth it) ſhal eaſly perceaue, not the cōtrary onely & that they lye: but alſo the very cauſe of ſuch blaſphemy, and what ſtirreth thē ſo furiouſly to rage and to belye the truth?

Howbeit, it is no new thyng vnto the word of God to be rayled vpon, neither is this the firſt tyme that hypocrites haue aſcribed to Gods worde the vengeaunce The hyppocrites lay that to Gods worde which they themſelues o • e cauſe of. God warneth ere he ſtrike. where of they thē ſelues were euer cauſe. For the hypocrites with their falſe doctrine and Idolatry haue euermore ledde the wrath and vengeaunce of God vpon the people, ſo ſore that God could no lē ger forbeare nor differre his puniſhmēt. Yet God, which is alwayes mercyfull, before he would take vengeaūce, hath euer ſent hys true Prophetes and true Preachers, to warne the people that they might repent. But the people for the moſt part, and namely the heades and rulers through comfort and perſuadyng of the hyopcrites, haue euer waxed more hard harted then before, and haue perſecuted the word of God and his Prophetes. Thē God whiche is alſo righteous, hath alwayes poured his plagues vppon them without delay. Which plagues the hypocrites aſcribe vnto Gods word ſaying: ſee Whē God puniſheth • oo •… ry of the hipocrites: then ſay they: that new learning is the cauſe thereof. what miſcheue is come vpō vs ſence this new learnyng came vp and this new ſect and this newe doctrine. This ſeeſt thou Hieremias. xliiij. Where the people cryed to goe to their old Idolatry agayne ſaying: ſence we left it, we haue bene in all neceſſitie and haue bene conſumed with warre and hunger. But the Prophet aunſwered them, that their Idolatry wēt vnto the hart of God, ſo that he could no lenger ſuffer the maliciouſnes of theyr owne imaginations or inuētions, & that the cauſe of all ſuch miſchieues was, becauſe they would not heare the voyce of the Lord and walke in his law, ordinaunces and teſtimonies. The Scribes and the Chriſt was 〈◊〉 of •… tion. Phariſeis layd alſo to Chriſtes charge (Luke. xxiij.) that be moued the people to ſedition. And ſayd to Pylate, we haue found this felow peruertyng the people and forbiddyng to pay tribute to Caeſar, and ſayth that he is Chriſt a kyng. And agayne in the ſame Chapter, hee moueth the people (ſayd they) teachyng throughout Iury and began at Galile euen to this place. So likewiſe layd they to the Apoſtles charge, as thou mayſt ſee in the Actes. S. Cyprian alſo and S. Auguſtine and many other mo made workes in defence of the word of God againſt ſuch blaſphemies: So that thou mayſt ſee, how that it is no new thyng, but an old and accuſtomed thyng with the hypocrites to wyte Gods word and the true Preachers of all the miſchieue which their lying doctrine is the very cauſe of.

Neuer the later in very dede, after the preachyng of Gods worde, becauſe it is Why trouble foloweth the preaching of the Goſpell. not truly receaued, God ſendeth great trouble into the world: partly to auenge hym ſelfe of the tyrauntes and perſecutours of his worde: and partly to deſtroye thoſe worldly people whiche make of Gods word nothyng but a cloke of their fleſhly libertie. They are not all good that folow the Goſpell. Chriſt (Math. xiij.) like neth the kyngdome of heauen vnto a net caſt in the Sea that katcheth fiſhes both good and bad The kyngdome of heauen is the preachyng of the Goſpell, vnto which come both good and bad. But the good are fewe. Chriſt calleth them Chriſtes flocke, a little flocke. therfore a litle flocke. Luke xij. For they are euer few that come to the Goſpell of a true entent ſeekyng therin nothyng but the glorye and prayſe of God, and offering thē ſelues frely and willingly to take aduerſitie with Chriſte for the Goſpels ſake and for bearyng recorde vnto the As our Prelates do not take their vocation to ſeke Gods glory and honour, but to liue eaſilie, & promote themſelues to dignitie. truth, that al men may heare it. The greateſt nomber come and euer came and folowed euen Chriſt hym ſelfe for a worldly purpoſe. As thou mayſt well ſee (Iohn vj.) howe that almoſt fiue thouſand folowed Chriſt and would alſo haue made hym a kyng, becauſe he had well fedde them. Whom he rebuked ſaying: ye ſeke me not, becauſe ye ſaw the miracles: But becauſe ye eat of the bread and were filled, and droue them away from him with hard preachyng.

Euen ſo now (as euer) the moſt parte ſeke libertie. They be glad when they Libertie. heare the vnſatiable couetouſnes of the ſpiritualitie rebuked: When they heare their falſehood and wiles vttered: When tyrāny and oppreſſiō is preached againſt: When they heare how kynges and all officers ſhould rule chriſtenly and brotherly, & ſeke no other thyng ſaue the wealth of their ſubiectes: and when they heare that they haue no ſuch authoritie of God ſo to pylle and polle, as they doe and to raiſe vp taxes and gatherynges to maynteine their phantaſies and to make warre they wote not for what cauſe. And therefore becauſe the heades will not ſo rule, will they alſo no longer obey, but reſiſte God deſtroyeth one wicked with an other. Gods word is not the cauſe of euill. and riſe agaynſt their euill heades. And one wicked deſtroyeth an other. Yet is Gods word not the cauſe of this, neither yet the preachers. For though that Chriſt hym ſelfe taught all obedience, how that it is not lawfull to reſiſte wrong (but for the officer that is appointed thereunto) and howe a man muſt loue his very enemy, & pray for them that perſecute him and bleſſe them that curſe hym, and how that all vengeaunce muſt bee remitted to God, and that a man muſt forgeue, if hee wil be forgeuen of God. Yet the people for the moſt part receaued it not. They were euer ready to riſe, and to fight. For euer when the Scribes and Phariſeis wēt about to take Chriſt, they were afraide of the people. Not on the holy day (ſayde they Math. xxvj.) leſt any rumour aryſe among the people. And Math. xxi. They would haue takē him, but they feared the people. And Luke. xx. Chriſte aſked the Phariſeis a queſtion vnto whiche they durſt not aūſwere, leſt the people ſhould haue ſtoned them.

Laſt of all for as much as the very Diſciples Chriſtes Diſciples were long weake, and worldly mynded. and Apoſtles of Chriſt, after ſo lōg hearyng of Chriſtes doctrine, were yet ready to fight for Chriſte cleane agaynſt Chriſtes teachyng. As Peter (Math. xxvi.) drew his ſword but he was rebuked. And Luke. ix. Iames and Iohn would haue had fire to come from heauen, to cōſume the Samaritanes, and to auenge the iniury of Chriſte: but were likewiſe rebuked, if Chriſtes Diſciples were ſo long carnall what wonder is it, if we be not all perfect the firſt daye? Yea in as much as we bee What the Popes doctrine cauſeth: he cō maundeth murther. taught euen of very babes, to kil a Turke, to ſlea a Iewe, to burne an hereticke, to fight for the liberties and right of the Church as they cal it: yea, and in aſmuch as wee are brought in belefe, if wee ſhed the bloud of our euen Chriſten, or if the ſonne ſhed the bloud of hys father that begat hym, for the defence, not of the Popes Godhead onely, but alſo for what ſo euer cauſe it bee, yea though it be for no cauſe, but that his holynes commaundeth it onely, that we deſerue as much as Chriſt deſerued for vs, when he dyed on the croſſe: or if we be ſlaine in the quarel, that our ſoules goe, nay flye to heauen, and be there ere our bloud be cold. In as much (I ſaye) as we haue ſucked in ſuche bloudy imaginatiōs into the bottome of our harts, euen with our mothers milke, and haue ben ſo long hardened therein, what wonder were it, if while we be yet young in Chriſt, we thought that it were lawful to fight, for the true word of god? Yea and though a man were throughly perſuaded that it were not lawful to reſiſt his kyng, thoughe he would wrongfully take away lyfe and goodes: Yet might he thinke that it were lawful to reſiſt the hipocrites and to riſe, not agaynſt his kyng: but with his kyng to deliuer his kyng out of bondage and captiuitie, wherin the hipocrites hold hym with wyles and falſehode, ſo that no man may bee ſuffered to come at him, to tell him the trouth.

This ſeeſt thou, that it is the bloudy doctrine of the Pope, which cauſeth diſobedience, The popes doctrine is bloudy. rebellion and inſurrectiō. For hee teacheth to ſight, and to defende hys traditions, and what ſoeuer he dreameth with fire, water and ſworde, and to diſobey Father, Mother, Maſter, Lorde, Kyng and Emperour: Yea, and to inuade what Chriſtes doctrine to peaceable. ſo euer lād or natiō that will not receaue and admit his Godhead. Where the peaceable doctrine of Chriſte teacheth to obey, and to ſuffer for the word of God, & to remit the vengeaunce and the defenſe of the word to god, which is mighty and able to defende it, which alſo as ſoone as God auengeth hys doctrine him ſelfe. the worde is once openly preached, and teſtified or witneſſed vnto the world, and when he hath geuen them a ſeaſon to repent, is ready at once to take vengeaunce of his enemies, and ſhoteth arrowes with heades dipte in deadly poyſon at them, and poureth hys plagues from heauen downe vpon them, and ſendeth the moren and peſtilence among them, and ſinketh the Cities of them, and maketh the earth ſwalow them, and cōpaſſeth them in their wyles, and taketh them in theyr owne trappes and ſnares, and caſteth thē into the pittes whiche they digged for other men, and ſendeth them a daſyng in in the head, and vtterly deſtroyeth them with their owne ſuttle councell. Prepare How a mā ought to behaue him ſelfe in readyng of doctours, and alſo in the Scripture. thy mynde therefore vnto this litle treatiſe and read it diſcretly, and iudge it indifferently, and when I alledge any Scripture, loke thou on the text, whether I interprete it right: whiche thou ſhalt eaſely perceaue, by the circumſtance and proceſſe of thē, if thou make Chriſt the foundation and ground, and build all on him, and referreſt all to hym, and findeſt alſo that the expoſitiō agreeth vnto the common Articles of the faith, and opē ſcriptures. And GOD the father of mercy, whiche for hys truthes ſake rayſed our Sauiour Chriſt vp agayne to iuſtifie vs, geue thee hys ſpirite to iudge what is righteous, in his eyes, and geue the ſtrength to abyde by it, and to mayntayne it withall patience, and long ſufferyng, vnto the example and edifying of his congregation, and glory of his name.

Amen.

The obedience of all degrees proued by Gods word and firſt of children vnto theyr elders.

GOd (which worketh all in all thynges) for a ſecrete iudgement and purpoſe and for hys godly pleaſure, prouided an houre that thy father and mother ſhould come together, to make thee throughe them. He was preſent with thee in thy mothers wombe and faſhioned thee & brethed lyfe into thee, and for yt great loue he had vnto thee, prouided milke in thy mothers breſtes for thee agaynſt thou were borne: moued alſo thy father and mother and all other to loue thee, to pitie thee and to care for thee.

And as he made thee through them, ſo hath he caſt thee vnder the power & authoritie of them, to obeye and ſerue them in his ſtede, ſaying: honor thy father and mother. Exo. xx. Which is not Our fathers and mothers are to vs in Gods ſtede. to be vnderſtand in bowyng the knee and puttyng of the cappe onely, but that thou loue them with al thyne hart and feare and drede them and wayte on their commaundementes, and ſeke their worſhyp, pleaſure, will and profite in all thynges, and geue thy life for them, counting them worthy of all honour, remembryng that thou art theyr good and poſſeſſion, & that thou oweſt vnto thē thine owne ſelfe, and all thou art able, yea and more then thou art able to doe.

Vnderſtand alſo that what ſoeuer What wee doe to our fathers & mothers, that we do to God. thou doeſt vnto thē (be it good or bad) thou doeſt vnto God. Whē thou pleaſeſt them, y• pleaſeſt god: whē thou diſpleaſeſt thē, thou diſpleaſeſt God: whē they are angry with thee, god is angry wt thee: neither is it poſſible for thee to come vnto y• fauour of God againe (no though all the aūgels of heauē pray for thee) vntil thou haue ſubmitted thy ſelf vnto thy father and mother agayne.

If thou obey (though it be but carnally The reward of obedience. (either for feare, for vayne glorie or profite) thy bleſſyng ſhalbe long lyfe vpon the earth. For he ſayth, honour thy father and mother, that thou mayeſt liue long vpon the earth. Exod. xx. Contrarywiſe The reward of diſobedience. if thou diſobey them, thy life ſhalbe ſhortned vpon the earth. For it foloweth. Exod. xxj. He that ſmiteth his father or mother ſhalbe put to death for it. And he that curſeth (that is to ſay, rayleth or diſhonoured hys father or mother with opprobrious woordes) ſhalbe ſlayne for it. And Deut. xx • . If any man haue a ſonne ſtubburne and diſobedient, which heareth not the voyce of his father and the voyce of hys mother, ſo that they haue taught hym nurtoure and he regardeth them not, then let his father and mother take hym, & bryng him forth vnto the Seniours, or elders of the Citie and vnto the gate of the ſame place. And let them ſay vnto the Seniours of that Citie: this our ſonne is ſtubburne, and diſobedient. He will not harken vnto our voyce: he is a rioter, and a dronkard. Thē let the men of the Citie, ſtone hym with ſtones vnto death: ſo ſhall ye put awaye wickedneſſe from among you, and all Iſraell ſhall heare and ſhall feare.

And though that the temporall officers (to their owne damnation) be negligent in puniſhing ſuch diſobedience (as the ſpirituall officers are to teache it) and winke at it or looke on it thorough the fingers: yet ſhall they not ſcape vnpuniſhed. For the vengeance God auengeth diſobedience hym ſelfe though the officer will not. of God ſhall accōpanie them (as thou mayſt ſee Deut. xxviij.) With all miſfortune and euill lucke, & ſhall not depart from them vntill they be murdered, drownde or hanged, either vntill by one miſchaunce or an other they be vtterly brought to nought. Yea & the world often tymes hangeth many a man for that they neuer deſerued, but God hāgeth them becauſe they would not obey and harkē vnto their elders: as the conſciences of many well finde when they come vnto the galowes. There can they preach and teach other, that whiche they thē ſelues would not learne in ſeaſon.

The Mariage alſo of the children Mariage. perteineth vnto their elders, as thou mayſt ſee. i. Cor. vij. and throughout all the Scripture, by the authoritie of the ſayd commaundement, child obey father and mother. Whiche thyng the heathen and gentiles haue euer kept and to this day keepe, vnto thee great ſhame and rebuke of vs Chriſtē: in as couetouſnes maketh our ſpiritualitie that they cannot ſee that which a Turke is aſhamed of. much as the weddyngs of our virgins (ſhame it is to ſpeake it) are more lyke vnto the ſaute of a bitche, then the mariyng of a reaſonable creature. Se not we dayly three or foure calengyng one woman before the Commiſſary or Officiall, of whiche not one hath the conſent of her father and mother. And yet hee that hath moſt money, hath beſt right, and ſhall haue her in the deſpite of all her frendes and in deffiaunce of Gods ordinaunces.

Moreouer when ſhe is geuen by the iudge vnto yt one party, & alſo maried, euen then oft tymes ſhall the contrary party ſue before an hyer iudge, or an other that ſuccedeth the ſame, & for money deuorce her agayne. So ſhamefully doth the couetouſnes and ambition of our Prelates mocke with the lawes of God. I paſſe ouer with ſilence how many yeares they will prolōg the ſentence with cauillations and ſuttletie, if they be well monyed on both parties, Get her with child ſay they ſo ſhall thy cauſe bee beſt. and if a damſel promiſe ij. how ſhamefull Councel they will geue the ſecond, and alſo how the religious of Sathan do ſeparate vnſeperable matrimonie. For after thou art lawfully maryed at the commaundemēt of father and mother, and with the conſent of all thy frendes: yet if thou wilt be diſgiſed eke Gods commaundementes breake they throughe their owne traditions. vnto one of them, and ſweare obediēce vnto their traditions, thou mayſt diſobey father and mother, breake the othe which thou haſt ſworne to God before his holy congregation, and withdraw loue and charitie the hyeſt of Gods cō maundements, and that dutie and ſeruice which thou oweſt vnto thy wife: whereof Chriſt can not diſpence with thee. For Chriſt is not agaynſt God, but with God, and came not to breake Gods ordinaunces, but to fulfill them. That is, hee came to ouercome thee wt kindnes, and to make thee to do of very loue the thyng which the law cōpelleth thee to doe. For loue onely and to do ſeruice vnto thy neighbour is the fulfillyng of the law in yt ſight of God. To be a Monke or a Frier, thou mayſt thus forſake thy wife before thou haſt lyne with her, but not to be a ſeculare prieſt. And yet after thou art profeſſed, the Pope for money wil diſpence with Money maketh marchaundiſe. thee, both for thy coate and all thy obedience, & make a ſeculer Prieſt of thee: likewiſe as it is ſimonie to ſell a benefice (as they call it) but to reſigne vpon a penſion, and thē to redeine the ſame, is no ſimony at all. Oh crafty iugglers Iugglers. and mockers with the word of God.

¶ The obedience of wiues vnto their huſbandes.

AFter that Eue was deceaued of the Serpent, God ſaid vnto her Gene. iij. Thy luſt or appetite ſhall perteyne vnto thy huſband, and he ſhall rule thee or raigne ouer thee. God whiche created the woman knoweth what is in that weake veſſell (as Peter calleth her) and hath therefore put her vnder the obedience of her huſband, to rule her luſtes and wanton appetites. i. Peter. iij. exhorteth wiues to bee in ſubiection vnto their huſbandes, after the enſample of the holy wemen whiche in old tyme truſted in GOD, and as Sara obeyed Abraham and called hym Lord. Whiche Sara before ſhe was maried, was Abrahams ſiſter and equall with him: but as ſoone as ſhe was maried Mariage altereth the degree of nature. was in ſubiection, and became with out compariſon inferior. For ſo is the nature of wedlocke by the ordinaunce of God. It were much better that our wiues folowed the enſample of the holy wemen of old time in obeyeng their huſbands, then to worſhyp them with a Pater noster, an Aue and a Credo, or to ſticke vp candles before their images. Paul Ephe. v. ſayth: wemen ſubmitte your ſelues vnto your own huſbādes, as vnto the Lord. For the huſband is the wiues head, euen as Chriſt is the head of the congregation. Therfore as the congregation is in ſubiection to Chriſt, likewiſe let wiues be in ſubiectiō vnto their huſbādes in all things. Let the woman therfore feare her huſband, as Paul ſayth in the ſayd place. For her huſband is vnto her in yt ſtede of God, that ſhe obey him, and wayte on hys commaundementes. And hys commaundementes are Gods commaundements. The huſband is 〈◊〉 the wife in gods ſtede. If ſhe therfore grudge agaynſt him. or reſiſte hym, ſhe grudgeth againſt God, and reſiſteth God.

¶ The obedience of Seruauntes vnto their Maiſters.

SEruauntes obey your carnall maſters with feare and tremblyng, in ſingleneſſe of your hartes as vnto Chriſt: not with ſeruice in the eye ſight as mē pleaſeres: but as the ſeruauntes of Chriſt doyng the wil of God from the hart with good will, euen as thoughe ye ſerued the Lord, and not men. Eph. vj. And i. Pet. ij. ſeruauntes obey your maſters with all feare not onely if they be good and curteous: but alſo though they be froward. For it commeth of grace, if a man for conſcience towarde God endure grief ſuffering wrongfully. In ſufferynge wronges patiētly • e folow the ſteppes of Chriſt. For what prayſe is it if when ye be buffeted for your faultes, ye take it paciently? But and if when ye do well, ye ſuffer wrong and take it paciently, thē is there thanke with God. Hereunto verely were ye called. For Chriſt alſo ſuffred for our ſakes, leauing vs an example to follow hys ſteppes. In what ſo euer kynde therefore thou art a ſeruaunt, during the tyme of thy couenauntes, thy maiſter is vnto thee The maſter is vnto the ſeruan̄t in Gods ſtede. in the ſtede and rowme of God, and God thorough hym feedeth thee, clotheth thee, ruleth thee, and learneth thee. His cōmaundementes are Gods commaundementes, and thou oughteſt to obey hym as God, and in all thinges to ſeeke his pleaſure and profite. For thou art his good and poſſeſſion, as hys Oxe or hys Horſe, in ſo much that who ſo euer doth but deſire thee in hys hart from him without his loue and licence, is condēned of God, which ſayth Exod. xx. See thou once couet not thy neighbours ſeruauntes.

Paule the Apoſtle ſent home Onemus Our ſpiritualtie retayne mens ſeruauntes not to honour God, but their. traditions and ceremonies onely. vnto his maiſter (as thou readeſt in the epiſtle of Paule to Philemon). In ſo much that though the ſayd Philemon with his ſeruaunt alſo was cō uerted by Paul, & obeyed vnto Paule and to the worde that Paule preached, not hys ſeruaunt onely, but alſo himſelfe: yea and though that Paule was in neceſſitie, and lacked miniſters to miniſter vnto hym in yt bondes which he ſuffered for the Goſpels ſake: yet would he not retaine the ſeruaunt neceſſary vnto the furtheraunce of the Goſpell, wythout the conſent of the mayſter.

O how ſore differeth the doctrine Chriſtes doctrine & the Popes differre. of Chriſt and his Apoſtles, from the doctrine of the Pope, and of his Apoſtles. For if any man wyll obeye neither father nor mother, neither Lord nor maiſter, neither King nor Prince, If thy maſter pleaſe thee not ſhaue thy ſelfe a Monke a Frier or a Prieſt. the ſame needeth but onely to take the marke of the beaſt, that is, to ſhaue himſelfe a Monke, a Fryer, or a prieſt, and is then immediatly free and exempted from all ſeruice and obedience due vnto man. He that will obey no man (as they will not) is moſt acceptable To obey no man is a ſpirituall thyng. vnto them. The more diſobedient that thou art vnto Gods ordinaū ces, the more apt & meete art thou for theirs. Neither is the profeſſing, vowing and ſwearyng obediēce vnto their ordinaunces, any other thyng, thē the defiyng, denying & forſwearyng obedience vnto the ordinaunces of God.

¶ The obedience of Subiectes vnto kinges, Princes, and rulers.

LEt euery ſoule ſubmit himſelf vnto Rom. 13. the aucthoritie of the hyer powers. There is no power but of God. The powers that be, are ordayned of God. Whoſoeuer therefore reſiſteth the power, reſiſteth the ordinaunce of God. They that reſiſt, ſhal receaue to themſelues Kyngs. are choſen to ſuppreſſe the wicked, & ſupport the good. damnation. For rulers are not to be feared for good workes, but for euill. Wilt thou be without feare of the power? Do well then, and ſo ſhalt thou be prayſed of the ſame. For he is the miniſter of God, for thy wealth. But and if thou do euill, then feare. For he beareth not a ſwearde for nought. For he is the miniſter of god, to take vengeaunce on them that do euill. Wherefore ye muſt needes obey, not for feare of vengeaunce onely: but alſo becauſe of conſcience. Euen for this cauſe pay ye tribute. For they are Gods miniſters ſeruing for the ſame purpoſe.

Geue to euery man therefore hys dutie: Tribute to whom tribute belongeth: Cuſtome to whom cuſtome is due: feare to whome feare belongeth: honour to whome honour perteineth. Owe nothing to any man: but to loue one an other. For he that loueth an other, fulfilleth the lawe. For theſe commaundementes: Thou ſhalt not commit adultery: Thou ſhalt not kill: Thou ſhalt not ſteale: Thou ſhalt not beare falſe witnes: Thou ſhalt not deſire, and ſo forth: if there be any other commaundement, are all comprehended in thys ſaying: Loue thyne neighbour as thy ſelfe. Loue hurteth not his neighbour: therfore is loue the fulfilling of the lawe.

AS a father ouer his children is An • pte ſimilitude. both Lorde and iudge, forbidding one brother to auenge hymſelfe on an other, but (if any cauſe of ſtrife be betwene them) will haue it brought vnto hymſelfe or his aſſignes, to be iudged and correct: ſo God forbiddeth all men to auenge themſelues, and taketh the aucthoritie and office of auenging vnto himſelfe, ſaying: Vengeance is myne, and I will rewarde. Deut. xxxij. Which text Paule alleageth Rom. xij. For it is impoſſible that a man ſhould be a righteous, an egall or an indifferent iudge in hys owne cauſe, luſtes and appetites ſo blinde vs. Moreouer when thou auengeſt thy ſelf, thou makeſt not peace, but ſtirreſt vp more debate.

God therefore hath geuē lawes vnto all nations, and in all landes hath put kinges, gouerners, and rulers in hys owne ſtede, to rule the world thorough them. And hath commaunded all cauſes to be brought before them, as thou readeſt Exod. xxij. In all cauſes (ſayth he) of iniury or wrong, whether it be Oxe, Aſſe, ſhepe or veſture, or any loſt thing which an other chalengeth, let the cauſe of both parties be brought vnto the Gods, whome the Gods condemne, the ſame ſhall paye double vnto his neighbour. Marke, the iudges are called Gods in the Iudges are called Gods. Scriptures, becauſe they are in Gods rowme, and execute the commaundements of God. And in an other place of the ſayde chapter, Moſes chargeth ſaying: ſee that thou rayle not on the Gods, neither ſpeake euill of the ruler of thy people. Who ſo euer therefore reſiſteth them, reſiſteth God (for they are in y• rowne of God) and they that reliſte, ſhall receaue the damnation.

Such obedience vnto father and mother, mayſter, huſband, Emperor, Bleſſyng. King, Lordes and rulers, requireth God of all nations, yea of the very Turkes and Infidels. The bleſſing and rewarde of them that kepe them, is the life of thys worlde, as thou readeſt Leuit. xviij. Keepe my ordinaunces and lawes: which if a man keepe, he ſhall liue therein. which text Paule rehearſeth Rom. x. prouing thereby that the righteouſnes of the law is but worldly, and the rewarde thereof is the lyfe of thys worlde. And the curſe Curſe. of them that breaketh them, is the loſſe of thys life: as thou ſeeſt by y• puniſhment appointed for them.

And whoſeuer keepeth the lawe (whether it be for feare, for vayne glory or profite) though no man rewarde hym, yet ſhall God bleſſe him aboundantly, God rewardeth a • obedience: though no mā els do. and ſend hym worldly proſperitie, as thou readeſt Deut. xxviij. What good bleſſinges accompany the keping of the lawe, and as we ſee the Turkes farre exceede vs Chriſten men in worldly proſperity for their iuſt keeping of their temporall lawes. God auengeth all diſobedience though no mā els do. Likewiſe though no man puniſhe the breakers of the lawe, yet ſhall God ſend hys curſes vpon them till they be vtterly brought to nought, as thou readeſt moſt terribly euen in the ſame place.

Neither may the inferior perſon auenge hymſelfe vpon the ſuperior, or violently reſiſte hym for what ſo euer wrong it be. If he doe, he is condemned in the deede doyng: in as much as he taketh vpon hym that which belongeth to God onely, which ſayth, Vengeaunce Vēgeance is Gods. is mine, and I will rewarde. Deut. xxxij. And Chriſt ſayth Mat. 26. All they that take the ſworde ſhall periſhe with the ſworde. Takeſt thou a ſworde to auenge thy ſelfe? ſo geueſt thou not rowme vnto God to auenge thee, but robbeſt hym of his moſt hye honour, in that thou wilt not let hym be iudge ouer thee.

If any mā might haue auenged him ſelfe vpon his ſuperior, that might Dauid moſt righteouſly haue done vpon Dauid. kyng Saul which ſo wrongfully perſecuted Dauid, euen for no other cauſe, thē that God had annointed him kyng and promiſed him the kyngdome. Yet when God had deliuered Saul into yt handes of Dauid, that he might haue done what he would with him as thou ſeeſt in the firſt booke of kynges the xxiiij. Chapter, how Saul came into the caue where Dauid was. And Dauid came to hym ſecretly, and cut of a peace of his garment. And as ſoone as he had done it his hart ſmote him becauſe hee had done ſo much vnto hys Lord. And when his mē couraged him to ſlea him, he aūſwered, the Lord forbid it me, that I ſhould lay myne hand on him. Neither ſuffered he his men to hurt him. When Saul was gone out, Dauid folowed and ſhewed hym the peece of his garmēt and ſayd: why beleueſt thou the wordes of men that ſay, Dauid goeth about to do thee harme: perceaue and ſee that there is neither euill nor wickedneſſe in my hand and that I haue not treſpaſſed againſt thee, and yet thou layeſt awayte for my lyfe. God deſtroyeth one wicked by an other God iudge betwene thee and me and auenge me of thee, but myne hand be not vpō thee, as the old prouerbe ſayth (ſayd Dauid) out of the wicked ſhall wickedneſſe proceede (but myne hand be not vpō thee, meanyng that God euer puniſheth one wicked by another) And agayne (ſayd Dauid) GOD be iudge, and iudge betwen thee and me, and behold & pleate my cauſe, & geue me iudgement or right of thee.

And in the. xxvj. Chapter of the ſame booke, when Saul perſecuted Dauid againe. Dauid came to Saul by night, as he ſlept and all his men, and tooke away his ſpeare, and a cuppe of water from his head. Then ſayd Abiſai Dauide ſeruaūt, God hath deliuered thee thine enemie into thine hand this day, let me now therfore nayle hym to the ground with my ſpeare, and geue hym but euen one ſtripe and no more. Dauid forbad him ſaying. Kill hym not. For who (ſayd he) ſhall lay handes on God prouideth a meanes to take the euil out of the way when they haue fulfilled their wickednes the Lordes annoynted & be not giltie? The Lord liueth, or by the Lordes life (ſayd he) he dyeth not except the Lord ſmite him or y• his day be come to dye, or els go to battaile, & there periſh.

Why did not Dauid ſlea Saul, ſeyng he was ſo wicked, not in perſecutyng Dauid onely, but in diſobeying Gods Why Dauid ſlewe not Saul. commaundements, and in that he had ſlayne. lxxxv. of Gods prieſtes wrongfully? Ʋerely for it was not lawfull. For if he had done it, he muſt haue ſinned agaynſt God. For God hath made the kyng in euery Realme iudge ouer The kyng 〈◊〉 in the ro ••• e of god in this world. all, and ouer him is there no iudge. He that iudgeth the kyng iudgeth God, & he that layeth handes on the king, layeth hand on God, and he that reſiſteth the kyng reſiſteth God, and damneth Gods law and ordinaunce. If the ſubiectes ſinne they muſt be brought to yt kynges iudgement. If the kyng ſinne The kyng muſt be reſerued vnto the vengeaunce of God. he muſt be reſerued vnto yt iudgement, wrath and vengeaunce of God. And as it is to reſiſte the kyng, ſo is it to reſiſte his officer, whiche is ſet or ſent to execute the kynges commaundement.

And in the firſt Chapter of the ſecōd booke of Kings, Dauid commaunded the young man to be ſlayne, whiche brought vnto him the crown & bracelet of Saul, and ſayd to pleaſe Dauid with all, that he hym ſelfe had ſlayne Saul. And in the fourth Chapter of the ſame booke, Dauid commaunded thoſe two to be ſlayne whiche brought vnto hym the head of Iſboſeth Sauls ſonne, by whoſe meanes yet the whole kingdome returned vnto Dauid, accordyng vnto the promiſe of God.

And Luke xiij. When they ſhewed Chriſt of the Galileans, whoſe bloud Pilate mingled with their owne ſacrifice: he aūſwered, ſuppoſe ye that theſe Galileās were ſinners aboue all other Galileās, becauſe they ſuffred ſuch puniſhment? I tell you nay: but except ye repent ye ſhall lykewiſe periſh. This was told Chriſt, no doubt, of ſuch an entent as they aſked him. Math. xxij. It i • not lawfull for a Chriſten ſubiect to reſiſte hys Prince, though he be an heathen man. Whether it were lawfull to geue tribute vnto Ceſar? For they thought that it was no ſinne to reſiſt an Heathē Prince: as few of vs would thinke (if we were vnder the Turke) that it were ſinne to riſe agaynſt him, and to ryd our ſelues from vnder his dominion, ſo ſore haue our Biſhops robbed vs of the true doctrine of Chriſt. But Chriſt cōdemned their dedes, and alſo the ſecrete thoughtes of all other, that conſented thereunto, ſaying: except ye repēt ye ſhall likewiſe periſh. As who ſhould ſay, I know that ye are within in your hartes, ſuch as they were outward in their dedes, and are vnder the ſame damnation: except therfore ye repent betimes, ye ſhall breake out at the laſt into lyke deedes, and likewiſe periſh, as it came afterward to paſſe.

Hereby ſeeſt thou that the kyng is in thys worlde without lawe, & may Kynges muſt make accompt of their doynges onely to God. at his luſt doe right or wrong, & ſhall geue acomptes, but to God onely.

An other concluſion is this, that no perſon, neither any degree may be exempt from thys ordinaunce of God. Neither can the profeſſion of Monkes and Fryers, or any thyng that the Pope or Byſhops can laye for themſelues, except them from the ſworde of the Emperour of kings, if they breake the lawes. For it is written, let euery ſoule ſubmitte hymſelfe vnto the aucthoritie of the hyer powers. Here is no man except, but all ſoules muſt obey. The hyer powers are the temporall kynges and Princes, vnto whom God hath geuen the ſword to puniſhe who ſoeuer ſinneth. God hath not geuen them ſwordes to puniſhe one, and The kyng hath no power but to his damnation to priuiledge the ſpiritualtie to ſinne vnpuniſhed. to let an other goe free, and ſinne vnpuniſhed. Moreouer, with what face durſt y• ſpiritualtie, which ought to be the light, & an example of good lyuing vnto all other, deſire to ſinne vnpuniſhed, or to be excepted frō tribute, toll, or cuſtome, that they would not beare paine with their brethrē, vnto y• maintenaunce of kings and officers ordayned of God to puniſhe ſinne? There is no power but of God (by power vnderſtand the aucthoritie of kynges and Princes.) The powers that be, are ordayned of God. Whoſoeuer therfore reſiſteth power, reſiſteth god: Yea though he be Pope, Byſhoppe, Monke or Fryer. They that reſiſte ſhall receaue vnto themſelues damnation. Why? For Gods worde is againſt them which will haue all men vnder the power of the temporall ſworde. For rulers are not to be feared for good woorkes, but for euill. Hereby ſeeſt thou that they that reſiſte the powers, or ſeeke to bee exempt from their aucthoritie, haue euil conſciences, and ſeeke libertie to ſinne vnpuniſhed, and to be free from bearing payne wyth their brethren. Wilt thou be without feare of the power? So do well, and thou ſhalt haue laude of the ſame (that is to ſay of the ruler) with good liuing ought yt ſpiritualtie to rid them ſelues frō feare of the tēporall ſword, & not with craft and with blyndyng the kynges & bryngyng the vengeaūce of God vpō them, & in purchaſing licence to ſinne vnpuniſhed.

For he is the miniſter of God for thy wealth: to defend thee from a thouſand inconueniences, from theeues, murderers and them that would defile thy wife, thy daughter and take from thee all that thou haſt: yea life and al, if thou did reſiſt. Furthermore though he be A king is a great benefite though he be neuer ſo euill. the greateſt tyraunt in the world, yet is he vnto thee a great benefit of God and a thing wherfore thou oughteſt to thanke God hyghly. For it is better to haue ſomwhat then to be cleane ſtripte out of altogether: it is better to pay the tenth then to looſe all: it is better to ſuffer one tyraunt then many, and to ſuffer wrong of one then of euery mā. Yea and it is better to haue a tyraunt vnto thy king then a ſhadow, a paſſiue kyng that doth nought him ſelfe, but ſuffer other to do with hym what they wil, and to lead hym whether they liſt. For a tyraūt though he do wrong vnto thee good, yet he puniſheth the euill and maketh all mē obey neither ſuffereth any mā to polle but himſelf onely. A kyng that is ſoft as ſilke and effeminate, that is to ſay turned vnto the nature of a woman, what with his owne luſtes, whiche are as the longyng of a woman with child, ſo that he can not reſiſte them, and what with the wyly tyranny of thē that euer rule him, ſhalbe much more greuous vnto yt realme then a right tyraunt. Read the Cronicles and thou ſhalt finde it euer ſo.

But & if thou do euill, thē feare. For Princes are ordeined to p • uill do • rs. hee beareth not a ſworde for nought. For he is the miniſter of God, to take vengeaunce on them that do euill. If the office of Princes geuen thē of God be to take vengeaunce of euill doers: then by this text and Gods word, are all Princes damned, euen as many as The damnation of Princes. geue libertie or licence vnto the ſpiritualtie to ſinne vnpuniſhed, and not onely to ſinne vnpuniſhed thē ſelues: but alſo to opē ſanctuaries, priuileged places, churchyardes, S. Iohns hold: Sanctuaries. yea and if they come to ſhort vnto all theſe, yet to ſetfoorth a neckeuerſe to ſaue all maner treſpaſſers frō the feare Neckeuerſe. of the ſword of the vengeaunce of God put in the handes of Princes to take vengeaunce on all ſuch.

GOd requireth the law to be kept of all men let them keepe it for what ſoeuer purpoſe they will. Wil they not keepe the law: ſo vouchſafeth he not that they enioy this tēporall life. Now are there three natures of men, one all Three natures. together beaſtly, which in no wiſe receaue the law in their hartes, but riſe agaynſt Princes and rulers when ſoeuer they are able to make their partie good. Theſe are ſignified by them that worſhypped the golden calfe. For Moſes brake the tables of the law ere he came at them.

The ſecond are not ſo beaſtly, but receaue the law, and vnto them the law commeth: but they looke not Moſes in the face. For his countenaunce is to What it is to looke Moyſes in the face. bright for them, that is, they vnderſtād not that y• law is ſpirituall, and requireth the hart. They looke on the pleaſure, profite and promotiō that foloweth the kepyng of the law, & in reſpect of the reward keepe they the law outwardly with woorkes, but not in the hart. For if they might obteine like honour, glorie, promotion and dignitie and alſo auoyde all inconueniences, if they broke the law, ſo would they alſo breake the law and folow their luſtes.

The thyrd are ſpirituall and looke Moſes in the open face, & are (as Paul ſayth the ſecōd to the Romains) a law vnto them ſelues & haue the law written in their hartes by yt ſpirite of God. Theſe neede neither of kyng nor officers to driue them, neither that any man profer thē any reward for to kepe the law. For they do it naturally.

The firſt worke for feare of y• ſword onely. The ſecond for reward. The thyrd worke for loue frely. They looke on the excedyng mercy, loue & kyndes which God hath ſhewed thē in Chriſt, and therfore loue agayne and woorke frely. Heauen they take of the free gift of God through Chriſtes deſeruyngs, and hope without all maner doubtyng Heauen commeth by Chriſt. that GOD according to his promiſe, wil in this world alſo defend them and do all thyng for them of hys goodnes and for Chriſtes ſake, and not for any goodnes that is in them. They conſent vnto the law that it is holy and iuſt, & that all men ought to doe what ſoeuer God commaundeth for no other cauſe, but becauſe God cōmaundeth it. And A Chriſten man ſeketh no more but Gods will. their great ſorow is, becauſe that there is no ſtrength in their members to do that which their hart luſteth to do and is a thyrſt to do.

Theſe of the laſt ſorte keepe the law of their owne accorde and that in the hart, and haue profeſſed perpetuall warre againſt the luſtes and appetites of the fleſh, til they be vtterly ſubdued: yet not through their owne ſtrength, but knowyng and knowledgyng their weakenes cry euer for ſtrength to god which hath promiſed aſſiſtance vnto al that call vpon him. Theſe folow God and are led of his ſpirite. The other ij. are led of luſtes and appetites.

Luſtes & appetites are diuers and Luſtes. many and that in one mā: yea and one luſt contrarie to an other and the greateſt luſt carieth a man altogether away with him. We are alſo chaunged from one luſt vnto an other. Otherwiſe are we diſpoſed when we are children, otherwiſe when we are youngmen, and otherwiſe when we are old, otherwiſe ouer euen, and otherwiſe in the mornyng: yea ſomtymes altered. vj. tymes in an houre. How fortuneth all this? Becauſe that the will of man foloweth Fre • ill. the witte, and is ſubiect vnto the witte & as the witte erreth ſo doth the will, and as the witte is in captiuitie, ſo is the will, neither is it poſſible that the will ſhould be free where the witte is in bondage.

That thou mayſt perceaue & feele yt thyng in thine hart and not be a vayne ſophiſter, diſputyng aboute woordes without perceauyng, marke this. The roote of all euil, the greateſt damnatiō and moſt terrible wrath & vengeaunce of god that we are in, is natural blindnes. We are all out of the right way, euery mā his wayes: One iudgeth this beſt, an other that to be beſt. Now is Worldly witte. worldly witte nothyng els but craft & ſutletie to obteine that which we iudge falſly to be beſt. As I erre in my witte, ſo erre I in my wil. Whē I iudge that The will is bond and • ed. to be euill, which in dede is good, then hate I that which is good. And when I ſuppoſe that good whiche is euill in deede, then loue I euil. As if I be perſuaded and borne in hād that my moſt frende is myne enemy, then hate I my beſt frend: and if I be brought in belefe that my moſt enemy is my frend, Thē loue I my moſt enemy. Now when we ſay, euery man hath his free wil, to do what him luſteth I ſay verely that men do what they luſt. Notwithſtandyng, to folow luſtes is not fredome, but captiuitie & bondage. If God opē any mans wittes to make him feele in his hart, that luſtes and appetites are damnable, and geue hym power to hate and reſiſte them, then is he free euen with the fredome wherewith Fredome. Chriſt maketh free, and hath power to do the will of God.

Thou mayſt hereby perceaue that All is ſinne that ſpringeth not of the ſpirite of God, and all that is not done in the light of Gods worde. all that is done in the world (before the ſpirite of God come & geueth vs light) is damnable ſinne, and the more glorious the more damnable: ſo that, that which the world counteth moſt glorious is more damnable in the ſight of GOD, then that which the whore, the thefe, and the murderer do. With blind reaſons of worldly wiſedome mayſt thou chaunge ye myndes of youth and make them geue them ſelues to what thou wilt either for feare, for prayſe or for profite, and yet doeſt but chaūge thē from one vice to an other. As the perſuaſions So do our ſpiritualtie in all their workes. of her frendes made Lucrece chaſt. Lucrece beleued if ſhe were a good huſwife and chaſt, that ſhe ſhould be moſt glorious, & that all the world would geue her honour, & prayſe her. She ſought her own glory in her chaſtitie and not gods. When ſhe had loſt her chaſtitie, then counted ſhe her ſelfe moſt abhominable in the ſight of all men, and for very payne and thought which ſhe had, not that ſhe had diſpleaſed God, but that ſhe had loſt her honour, ſlew her ſelfe. Looke how great her paine and ſorrow was for the loſſe of her chaſtitie, ſo great was her glorie and reioyſing therein, and ſo much deſpiſed ſhe them that were otherwiſe, and pitied them not. Which pride God more abhorreth thē the whoredome of any whore. Of like pride are all ye morall vertues of Ariſtotle, Plato and Socrates, and all the doctrine of the Philoſophers the very Gods of our ſchole men.

In like maner is it for the moſt part of our moſt holy Religion. For they of lyke imagination do thynges whiche they of Bedlem may ſee, that they are but madnes. They looke on the miracles True miracles are wrought to cōfirme the preaching, and not the God head of the preacher. which God did by the Saintes to moue the vnbeleuyng vnto the fayth and to confirme the trouth of his promiſes in Chriſt, whereby all that beleue are made Saintes: as thou ſeeſt in the laſt Chapter of Marke. They preached (ſayth he) euery where, the Lord workyng with them and confirmyng their preachyng with miracles that folowed. And in the fourth of the Actes) the Diſciples prayed that God would ſtretch forth his handes to doe miracles and wonders in the name of Ieſus. And Paul. i. Corin. xiiij. ſayth, that the miracle of ſpeakyng with diuers tounges, is but a ſigne for vnbeleuers, and not for them that beleue. Theſe miracles turne they vnto an other purpoſe ſaying in their blynde Our hypocrites are blinde. hartes. See what miracles God hath ſhewed for this Saint, he muſt be verely great with GOD. And at once turne them ſelues from Gods word, and put their truſt and confidence in the Saint and his merites, and make an Aduocate or rather a GOD of the Saint, and of their blind imagination make a Teſtamēt or bond betwene the Saint and them, the Teſtament of Chriſtes bloud cleane forgotten. They looke on the Saintes garmentes and The religious looke vpon the out ſide onely. lyues or rather lyes, which men lye on the Saintes: and this wiſe imagine in their hartes ſaying: the Saint for wearyng ſuch a garmēt and for ſuch dedes is become ſo glorious in heauen. If I do likewiſe, ſo ſhall I be alſo. They ſee not the fayth and truſt, whiche the Saintes had in Chriſt, neither the the word of God whiche the Saintes preached, neither the entent of the Saintes, how that the Saintes dyd ſuch thynges to tame their bodies and to be an enſample to the world, and to teach that ſuch thynges are to be deſpiſed which the world moſt wondreth at and magnifieth. They ſee not alſo that ſome landes are ſo whote that a man can neither drinke wyne nor eate fleſhe therein: neither conſider they the complexion of the Saintes, and a thouſand lyke thynges ſee they not. So whē they haue killed their bodies and brought them in that caſe, that ſcarce with any reſtauratiue they can recouer their health agayne, yet had they leuer dye then to eate fleſhe. Why? for they thinke, I haue now this. xx. xxx. or xl. yeares eaten no fleſh and haue obteined I doubt not by this tyme as hye a rowme as the beſt of them: ſhould I now looſe that? nay I had leuer dye: and as Lucretia had leuer haue bene flayne, if he had not bene to ſtrong for her, then to haue loſt her glorie, euen ſo had theſe. They aſcribe heauen vnto their imaginations and mad inuentions, and receaue it not of the liberalitie of God, by the merites and deſeruynges of Chriſt.

He now that is renewed in Chriſt, kepeth the law without any law written The ſprituall man. or compulſion of any ruler or officer, ſaue by the ledyng of the ſpirite onely: but the naturall man is entiſed and moued to keepe the law carnally, The naturall man. with carnall reaſons and worldly perſuaſions, as for glorie, honour riches and dignitie. But the laſt remedy of all when all other fayle, is feare. Beate Feate is the laſt • emedy. one & the reſt will abſteine for feare: as Moyſes euer putteth in remembraunce ſaying: kill, ſtone, burne. So ſhall thou put euill from thee, and all Iſraell ſhal heare and feare, and ſhall no more do ſo. If feare helpe not, then will God that they be taken out of this life.

Kynges were ordeined then, as I Kinges defend y• falſe authoritie of the pope, their office puniſhing of ſinne loyd apart. before ſayd, and the ſword put in their handes to take vengeaunce of euill doers, that other might feare, and were not ordeined to fight one againſt an other or to riſe agaynſt the Emperour to defende the falſe authoritie of the Pope that very Antechriſt: Byſhops Biſhoppes miniſter the kinges dutie, their owne layde apart: yea, they perſecute their owne office. they onely can miniſter the temporall ſword: their office, the preachyng of Gods word layd a part, which the wil neither do nor ſuffer any mā to do, but ſlay with the temporall ſword (whiche they haue gotten out of the hand of all Princes) them that would. The preachyng of Gods word is hatefull and contrary vnto them: Why? For it is impoſſible to preach Chriſt except thou preach agaynſt Antichriſt, that is to ſay, them whiche with their falſe doctrine and violence of ſword enforce to quenche the true doctrine of Chriſte. And as thou canſt heale no diſeaſe, except thou begyn at the roote: euen ſo canſt thou preach agaynſt no miſchief, except thou begyn, at the Byſhops. Kinges they are but ſhadowes, vayne Kynges do but waite on y• Popes pleaſure. names and thynges idle, hauyng nothing to do in the world, but when our holy father nedeth their helpe.

The Pope contrarie vnto all conſcience The iugling of the Pope. and agaynſt all the doctrine of Chriſt, which ſayth my kyngdome is not of this world (Iohn. xviij.) hath vſurped the right of the Emperour. And by policie of the Byſhops of Almany Biſhops of Almany. and with corruptyng the Electours or choſers of the Emperor with money, bryngeth to paſſe that ſuch a one is euer choſen Emperour that is not able to make his partie good with the Pope. To ſtoppe the Emperour that he come not at Rome, he bringeth the French kyng vp to Milane, and Mylane. on the other ſide bryngeth he the Ʋenetians. If the Ʋenetiās come to nye, the Byſhops of Fraunce muſt bryng Byſhops of Fraunce. A cappe of maintenaunce. Moſt Chriſten kyng. Defendre of the Popes Fayth. The eldeſt ſonne of the holy 〈◊〉 in the French kyng. And the Socheners are called and ſent for to come and ſuccour. And for their labour he geueth to ſome a Roſe, to an other a cappe of mayntenaunce. One is called moſt Chriſten king: an other defender of the fayth: an other the eldeſt ſonne of the moſt holy ſeate. He blaſeth alſo Bl ••• ng of armes. the armes of other and putteth in the holy croſſe, the crown of thorne, or the nayles and ſo forth. If the Frēch kyng go to hye, and crepe vp other to Bononie or Naples: then muſt our Engliſh The Engliſh Byſſhops. Byſhops bryng in our kyng. The craft of the Byſhops is to entitle one kyng with an others Realme. He is called kyng of Dennemarke, and of The falſehode of the Biſhops. England: he kyng of England and of Fraunce. Then to blinde the Lordes and the commons, the kyng muſt chalenge his right. Then muſt the lande be taxed and euery man paye, and the treaſure borne out of the Realme and the land beggerde. How many a thouſand mens liues hath it coſt? And how many an hundred thouſand poundes hath it caried out of the Realme in our remembraunce? Beſides how abhominable O a cruell and an abhominable example of tyranny: iudge them by theyr dedes ſaith Chriſt. an example of gatheryng was there? ſuch verely as neuer tyraunt ſence the world began did, yea ſuch as was neuer before heard or thought on, neither among Iewes, Sareſens, Turkes or Heathen ſence God created the Sunne to ſhyne: that a beaſt ſhould breake vp into the Temple of God, that is to ſay, into the hart and conſciences of men, and compell them to ſweare euery man what hee was worthe, to lende that ſhould neuer be payd agayne. How many thouſandes forſware thē ſelues? How many thouſandes ſet them ſelues aboue their habilitie, partly for feare leſt they ſhould be forſworne and partly to ſaue their credence? When the pope hath his purpoſe, then is peace made, no man woteth how, and our moſt enemy is our moſt frend.

Now becauſe the Emperour is able to obteine his right: French, Engliſh, Ʋenetians and all muſt vpō him. O great whore of Babylon, how abuſeth The whore of Babylō. ſhe the Princes of the world, how dronke hath ſhe made them with her wyne? How ſhamefull licences doth ſhe geue them, to vſe Nichromancy, to hold whores, to diuorſe them ſelues to breake the fayth and promiſes that one maketh with an other: that the confeſſours ſhall deliuer vnto the kyng the confeſſion of whom he will, and diſpē ceth Confeſſion. with them euen of the very lawe of God, whiche Chriſt him ſelfe can not do.

¶ Agaynſt the Popes falſe power.

MAthew. xxvj. Chriſt ſayth vnto Peter, put vp thy ſword into his ſheth. For all that lay hand vpon the ſword, ſhal periſh with the ſword, that is, who ſoeuer without the cōmaundement of the temporall officer to whom Not Peter onely but Chriſt alſo was vnder the temporall ſword. God hath geuē the ſword layeth hand on the ſword to take vengeaunce, the ſame deſerueth death in the deede doyng. God did not put Peter onely vnder the tēporall ſword, but alſo Chriſt him ſelfe. As it appeareth in the fourth Chapter to the Galathiās. And Chriſt ſayth Math. iij. Thus becommeth it vs to fulfill all righteouſnes, that is to ſay, all ordinaunces of God. If the head be then vnder the tēporall ſword, how can the members be excepted? If Peter ſinned in defendyng Chriſt againſt the temporall ſword (whoſe authoritie and Miniſters the Byſhops then abuſed agaynſt Chriſt as ours do now) who can excuſe our Prelates of ſinne which will obey no man, neither The kings ſinne in geuing exēptions & the Prelates in receauyng them. Kyng nor Emperour? Yea who can excuſe from ſinne, either the Kynges that geue, either the Byſhops that receaue ſuch exemptions contrarie to Gods ordinaunces, and Chriſtes doctrine?

And Math. xvij. both Chriſt and alſo Peter pay tribute, where the meanyng of Chriſtes queſtion vnto Peter is: if Princes take tribute of ſtraungers onely and not of their children, then verily ought I to be free whiche am the ſonne of God, whoſe ſeruaūtes and Miniſters, they are and of whom they haue their authoritie. Yet becauſe they neither knew that neither Chriſt came to vſe that authoritie, but to bee our ſeruaunt and to beare our burthen and to obey all ordinaunces, both in right and wrong for our ſakes and to teach vs: therfore ſayd he to S. Peter. Pay for thee and meleſt we offend thē. Moreouer though that Chriſt & Peter (becauſe they were poore) might haue eſcaped, yet would he not for feare of offendyng other and hurtyng their conſciences. For he might well haue geuen occaſion vnto the tribute gatherers to haue iudged amiſſe both of him and his doctrine: yea and the Iewes might happely haue bene offended thereby, and haue thought that it had not ben lawful, for them to haue payd tribute vnto Heathen Princes and Idolaters, ſeyng that he ſo great a Prophet payd not: Yea and what other thyng cauſeth the lay ſo litle to regarde their Princes, as that they ſee When the ſpiritualitie payeth tribute. them both deſpiſed & diſobeyed of the ſpiritualtie? But our Prelates whiche care for none offendyng of conſciences and leſſe for Gods ordinaunces, will pay nought: but when Princes muſt fight in our moſt holy fathers quarell and agaynſt Chriſt. Then are they the firſt. There alſo is none ſo poore that then hath not ſomewhat to geue.

Marke here how paſt all ſhame our Shameles iugglers. ſchole Doctours are (as Rocheſter is in his Sermon agaynſt Martin Luther) which of this text of Mathew diſpute that Peter becauſe he payd tribute, is greater then the other Apoſtles, and hath more authority and power then they, and was head vnto thē all, cōtrary vnto ſo many cleare textes, where Chriſt rebuketh them ſaying: that is an Heatheniſh thyng that one ſhould clyme aboue an other or deſire to be greater. To be great in the kingdome of heauē is to be a ſeruaunt, and he that moſt humbleth hym ſelfe and becommeth a ſeruaunt vnto other (after the enſample of Chriſt I meane & his Apoſtles, and not of the Pope and his Apoſtles, our Cardinals and Byſhops) ye ſame is greateſt in that kingdome. If Peter in paying tribute became greateſt, how commeth it, that they will pay none at all? But to pay tribute is a ſigne of ſubiectiō verely, & the cauſe why Chriſt payed was becauſe he had an houſhold, and for the ſame cauſe payed Peter alſo. For he had an houſe, a ſhippe and nettes, as thou readeſt in the Goſpell. But let vs go to Paul agayne.

Wherfore ye muſt needes obey, not for feare of vengeaunce onely: but alſo becauſe of conſcience. That is though thou be ſo naughty (as nowe many yeares our Pope and Prelates euery where are) that thou nedeſt not to obeye the temporall ſword for feare of They make no conſciēce at any euill doyng. vengeaunce: yet muſt thou obey becauſe of conſciēce. Firſt becauſe of thine owne conſcience. For though thou be able to reſiſte, yet ſhalt thou neuer haue a good cōſcience, as lōg as Gods They care for theyr neighbours as y• wolfe doth for the ſhepe. word, law and ordinaunce are againſt thee. Secondarily for thy neighbours conſcience. For though through craft and violence thou mighteſt eſcape and obteyne libertie or priuilege to be free The euill enſample of the ſpiritualtie cauſeth the lay to beleue that they are not bound to obey. from all maner dueties: yet oughteſt thou neither to ſue or to ſeeke for any ſuch thing, neither yet admit or accept, if it were profered, leſt thy fredome make thy weake brother to grudge & rebell, in that he ſeeth thee go emptie and he him ſelfe more ladē, thy part alſo layd on his ſhoulders. Seeſt thou not if a man fauour one ſonne more then an other, or one ſeruaunt more then an other, how all the reſt grudge, and how loue, peace and vnitie is broken? What Chriſtenly loue is in the to thy neighbour ward, when thou canſt There is no Chriſtē loue in thē. finde in thyne hart to go vp and down empty by him all day long and ſee him ouer charged, yea to fal vnder his burthen, and yet wilt not once ſet to thyne hand to helpe him? What good conſcience cā there be among our ſpiritualtie to gather ſo great treaſure together, and with hypocriſie of their falſe learnyng to robbe almoſt euery man of houſe and landes, and yet not therewith content, but with all craft and wilenes to purchaſe ſo great liberties and exemptions from all maner bearyng with their brethren, ſeekyng in Chriſt nothyng but lucre? I paſſe ouer with ſilence how they teach Princes What purpoſe? euen to flatter the princes that they may abuſe their authoritie to ſle • who ſoeuer beleueth 〈◊〉 Chriſt and to mainteine the Pope. in euery lande to lade new exactions and tyranny on their ſubiectes more and more dayly neither for what purpoſe they do it ſay I. God I truſt ſhall ſhortly diſcloſe their iugglynge and bryng their falſhode to light, and lay a medecine to thē, to make their ſcabbes breake out. Neuertheleſſe this I ſay, that they haue robbed all Realmes, not of Gods word onely: but alſo of all wealth and proſperitie, and haue driuen peace out of all landes & withdrawen them ſelues from all obediēce to Princes, and haue ſeparated them ſelues from the lay men, countyng thē viler thē dogges, and haue ſet vp that great Idole the whore of Babylō Antichriſt of Rome whom they call pope, and haue conſpired agaynſt all common wealthes, & haue made them a ſeuerall kyngdome, wherin it is lawfull vnpuniſhed to woorke all abhomination. In euery Pariſh haue they ſpyes and in euery great mans houſe, and in euery tauerne and alchouſe. And thorough Confeſſi • . confeſſions knowe they all ſecretes, ſo that no man may open his mouth to rebuke what ſoeuer they do, but that he ſhalbe ſhortly made an hereticke. Prelates know all mens ſecretes 〈…〉 man the •… . In all Coūcels is one of them, yea the moſt part and chief rulers of the Councels are of them: But of there Councell is no man.

Euen for this cauſe pay ye tribute, that is to witt, for conſciences ſake, to thy neighbour, and for the cauſe that foloweth. For they are Gods Miniſters ſeruyng for the ſame purpoſe. Becauſe God will ſo haue it, we muſt obey. We doe not looke (if we haue Chriſtes ſpirite in vs) what is good profitable, glorious and honorable for vs, neither on our owne will, but on Gods will onely. Geue to euery man therefore his dutie: tribute to whom tribute belongeth: cuſtome to whom cuſtome is due: feare to whō feare belongeth: honour to whom honor perteineth.

That thou mighteſt feele the workyng of the ſpirite of God in thee, and leſt the bewtie of the deed ſhould deceaue thee, and make thee thinke that the law of God whiche is ſpirituall were contēt and fulfilled with the outward and bodyly dede it foloweth. Owe nothyng to any mā: but to loue • oue fulfilleth the law before God & not the outward dede. one an other. For he that loueth an other fulfilleth the law. For theſe commaundementes: thou ſhalt not commit adultery, thou ſhalt not kill, thou ſhalt not ſteale, thou ſhalt not beare falſe witnes, thou ſhalt not deſire, and ſo forth if there be any other commaū dement are all comprehended or contained in this ſaying: loue thy neighbour: Agaynſte workemen. therfore is loue the fulfillyng of the law. Here haſt thou ſufficient agaynſt all the ſophiſters workeholy & iuſtifiers in the world, which ſo magnifie their dedes. The law is ſpirituall and requireth the hart, & is neuer fulfilled with the dede in the ſight of god. With ye dede thou fulfilleſt the law before The deede fulfilleth the law before the world. the world & liueſt thereby, that is, y• enioyeſt this preſēt life and auoydeſt the wrath and vengeaunce the death and puniſhment which the law threatneth to them that breake it. But before God thou keepeſt the law if thou loue onely. Now what ſhal make vs loue? Faith maketh a man to loue. Ʋerely that ſhall fayth do. If thou behold how much God loueth thee in Chriſt, and from what vengeaunce he hath deliuered thee for his ſake, and of what kyngdome he hath made thee heyre, then ſhalt thou ſee cauſe inough to loue thy very enemie without reſpect of reward, either in this lyfe or in the lyfe to come, but becauſe that God will ſo haue it, and Chriſt hath deſerued it: Yet thou ſhouldeſt feele in thyne harte that all thy deedes to come, are abundantly recompenſed all ready in Chriſt.

Thou wilt ſay haply, if loue fulfill the lawe, then it iuſtifieth. I ſay that that wherewith a man fulfilleth the law declareth hym iuſtified: but that which geueth him wherewith to fulfill the law, iuſtifieth hym. By iuſtifiyng Iuſtifiyng. vnderſtande the forgeueneſſe of ſinnes and the fauour of God. Now ſayth the text Roma. x. the ende of the law or the cauſe, wherfore the law was made is Chriſt, to iuſtifie all that beleue. That is, the law is geuen to vtter The office or dutie of the law. ſinne, to kill the conſciences, to damne our deedes, to bryng to repentaunce and to driue vnto Chriſt: in whō God hath promiſed his fauour and forgeueneſſe of ſinne vnto all that repente and conſent to the law that it is good. If The beleuyng of Gods promiſes iuſtifieth. thou beleue the promiſes then doth Gods truth iuſtifie thee, that is forgeueth thee and receaueth thee to fauour for Chriſtes ſake. In a ſuretie wherof and to certifie thine hart, he ſealeth thee with the ſpirite. Ephe. i. and. iiij. And. ij. Cor. v. ſayth Paul. whiche gaue vs his ſpirite in earneſt. How the ſpirite is geuen vs through Chriſt, read the viij. chapter of the Epiſtle to the Romaines and Gallat. iij. and. ij. Cor. iij. Neuertheleſſe the ſpirit, and his frutes The ſpirite and the inward vertues are knowen by the outward dede. wherewith y• hart is purified, as fayth, hope, loue, pacience, long ſufferyng and obedience, could neuer be ſene without outward experience. For if thou were not brought ſometime into combraunce, whence God onely could deliuer thee, thou ſhouldeſt neuer ſee thy fayth, yea except thou foughteſt ſometyme agaynſt deſperation, hell, death, ſinne and powers of this worlde, for thy faythes ſake, thou ſhouldeſt neuer know true fayth from a dreame. Except thy brother now and then offended thee, thou couldeſt not know whether thy loue were Godly. For a Turke is not angre, till he be hurt and offended, but it thou loue him that doth thee euill, then is thy loue of God: likewiſe if thy rulers were alway kinde, thou ſhouldeſt not know whether thyne obedience were pure or no: but & if thou canſt paciently obeye euill rulers in all thyngs that is not to the diſhonour of God, and when thou hurteſt not thy neighbours, then art thou ſure, that Gods ſpirite worketh in thee, and that thy fayth is no dreame, nor any falſe imagination.

Therfore counceleth Paule Rom. xij. recompenſe to no man euill: And on your part haue peace with all men. Dearely beloued auenge not your ſelues: but geue rowme vnto the wrath of God. For it is written vengeaunce is myne and I will reward, ſayth the Lord. Therfore if thy enemie hungre, Ouercome thyne enemy with well doing. feede hym: If he thurſt, geue hym drinke. For in ſo doyng thou ſhalt heape coales of fire on his heed (that is, thou ſhalt kindle loue in him.) Be not ouercome of euil (that is, let not an other mans wickedneſſe make thee wicked alſo). But ouercome euill with good, that is, with ſoftenes, kindneſſe, and all pacience winne him: euen as God with kindneſſe wonue thee.

THe law was geuē in thūder, lightenyng, fire, ſmoke and the voyce The law. of a trumpet and terrible ſight. Exod. xx. So that the people quaked for feare and ſtode a farre of ſaying to Moyſes. Speake thou to vs and we wil heare: let not the Lord ſpeake vnto vs, left we dye. No eare (if it be awaked and vnderſtandeth the meanyng) is able to abide the voice of the law: except the promiſes of mercy be by. That thunder except the rayne of mercy be ioyned with it, deſtroyeth all and buildeth not. The law is a witneſſe agaynſt vs and teſtifieth that God abhorreth the the ſinnes, that are in vs and vs for our ſinnes ſake.

In like maner when God gaue the The kyng. people of Iſraell a kyng, it thundred and rained that y• people feared ſo ſore that they cryed to Samuell for to pray for them, that they ſhould not dye. i. Reg. xij. As the law is a terrible thing: euen ſo is the kyng. For he is ordeined to take vengeaunce and hath a ſword in his hād and not pecockes feethers. Feare him therfore and looke on hym as thou wouldeſt looke on a ſharpe ſword that hanged ouer thy head by an heare.

Heades and gouerners are ordeined Rulers are Gods gift. of God, and are euen the gifte of God, whether they be good or bad. And what ſoeuer is done vnto vs by them, yt doth God, be it good or bad. If they be euill, why are they euill? verely Why the rulers are euill. for our wickedneſſe ſake are they euill. Becauſe that whē they were good we would not receaue that goodneſſe of the hand of God and be thankefull: ſubmitting our ſelues vnto his lawes and ordinaunces, but abuſed the goodneſſe of God vnto our ſenſuall & beaſtly luſtes. Therefore doth God make hys ſcorge of them, and turne them vnto wilde beaſtes, cōtrary to the nature of their names and offices, euen into Lyons, Beares, Foxes, and vncleane Swine, to auenge himſelfe of our vnnaturall and blind vnkindneſſe, and of our rebellious diſobedience.

In the Cvj. Pſalme thou readeſt, he deſtroyed the riuers, and dryed vp the ſpringes of water, and turned yt fruitfull land into barenneſſe, for the wickedneſſe of the inhabiters therein. Whē the children of Iſraell had forgotten God in Egipt, God moued the hartes of the Egiptians to hate them, and to ſubdue them with craft and wilynes. Pſal. Ciiij. and Deuteronomiun. iij. Moyſes rehearſeth ſaying: God was angry wyth me for your ſakes: ſo that the wrath of God fell on Moyſes for the wickedneſſe of the people. And in the ſecōd Chap. of the ſecond booke of kynges: God was angry with the people and moued Dauid to number them when Ioab and the other Lords wondred why hee would haue them numbred, and becauſe they feared leſt ſome euil ſhould folow, diſſwaded the kyng: yet it holpe not. God ſo hardened his hart in his purpoſe, to haue an occaſion to ſlay the wicked people.

Euill rulers then are a ſigne that Euill rulers are a ſigne that God is angry with vs. God is angry and wroth with vs. Is it not a great wrath and vengeaunce that the father and mother ſhould hate their children, euen their fleſh and their bloud? or that an huſband ſhould be vnkinde vnto his wife or a maſter vnto the ſeruaunt that wayteth on his profite, or the Lordes and Kynges ſhould be tyrauntes vnto their ſubiectes and tenauntes which pay them tribute, tolle, cuſtome and rente, laboring and toyling to finde them in honour, and to mainteine them in their eſtate? is not this a fearefull iudgemēt of God and a cruell wrath that the very Prelates and ſhepheardes of our ſoules whiche were wont to feede Chriſtes flocke with Chriſts doctrine, and to walke before them in lyuyng there after, and to geue their lyues for them, to their enſample and edifiyng, and to ſtrengthē their weake faythes, are now ſo ſore chaunged that if they ſmell that one of their flocke (as they now cal them and no lenger Chriſtes) do but once long or deſire for the true knowledge of Chriſt, they will ſlay hym, burnyng him with fire moſt cruelly? What is the cauſe of this, and that Why the Prelates are ſo wicked. they alſo teach falſe doctrine confirmyng it with lyes? veryly it is the hād of God to auenge the wickednes of them that haue no loue nor luſt vnto the truth of God, when it is preached, but reioyſe in vnrighteouſnes. As thou maiſt ſee in the ſecond Epiſtle of Paul to the Theſſalonians: Where he ſpeaketh of the comming of Antichriſt. Whoſe commyng ſhalbe (ſayth he) by the workyng of Sathan with all miracles ſignes and wonders which are but lyes, and in all deceanable vnrighteouſnes among them that periſh, becauſe they receaued not any loue to the The cauſe of falſe miracles is: that we haue no luſt vnto the truth. truth to haue bene ſaued. Therefore ſhall God ſend them ſtrong deluſion, to beleue lyes. Marke how God to auenge his truth, ſendeth to the vnthankefull falſe doctrine and falſe miracles to confirme them, and to harden their harts in the falſe way, that afterward it ſhall not be poſſible for them to admitte the truth. As thou ſeeſt in Exod. vij. and viij. how God ſuffered falſe miracles to be ſhewed in yt ſight of Pharao to harden his hart, that he ſhould not beleue the truth, in as much as hys ſorcerers turned their roddes into Serpēts, and turned water into bloud, and made frogges by their inchauntment: ſo thought he that Moſes did all his miracles by the ſame craft and not by the power of GOD. And abode therfore in vnbelefe and periſhed in reſiſting God.

Let vs receaue all thinges of God The right way to came of bondage. whether it be good or bad: let vs humble our ſelues vnder his mighty hand and ſubmitte our ſelues vnto his nurture and chaſtiſing, and not withdraw our ſelues from his correction. Read Hebr. xij. for thy comfort: and let vs not take the ſtafe by the end or ſeke to auenge our ſelues on his rodde, which is the euill rulers. The child as long as he ſeketh to auenge him ſelfe vpon the rodde hath an euill hart. For he thinketh not that the correctiō is right or that he hath deſerued it, neither repenteth, but reioyſeth in his wickednes. And ſo lōg ſhall he neuer be without a rodde: yea ſo long ſhall the rodde be made ſharper and ſharper. If he knowledge his faute and take the correction mekely and euē kiſſe the rodde and amende him ſelfe with the learnyng and nurture of his father & mother, then is the rodde takē away and burnt.

So if we reſiſte euill rulers ſekyng Euill rulers ought not to be reſiſted. to ſet our ſelues at libertie, we ſhall no doubt bring our ſelues into more euill bondage & wrappe our ſelues in much more miſerie and wretchednes. For if the heades ouercome, then lay they more weight on their backes & make their yoke ſorer and tye them ſhorter. If they ouercome their euill rulers, then make they way for a more cruell natiō, or for ſome tyraunt of their own nation, whiche hath no right vnto the crown. If we ſubmitte our ſelues vnto the chaſtiſyng of God and mekely knowledge our ſinnes for whiche we are ſcourged, and kiſſe the rodde, and amende our liuyng: then will GOD take the rodde away, that is, he will geue the rulers a better hart. Or if they continue their malice and perſecute you for well doyng, and becauſe ye put your truſt in GOD, then will God deliuer you out of their tyranny for his truthes ſake. It is the ſame God is alwayes one, alwayes true, alwayes mercifull, and excludeth no mā from his promiſes. God now that was in the old time & deliuered the fathers and the Prophetes, the Apoſtles and other holy Saintes. And what ſoeuer he ſware to them he hath ſworne to vs. And as he deliuered them out of all temptation combraūce and aduerſitie, becauſe they conſented and ſubmitted them ſelues vnto his will and truſted in his goodnes and truth: euen ſo will he do vs if we do likewiſe.

When ſoeuer the children of Iſraell fel from the way which God cōmaunded them to walke in, he gane them vp vnder one tyraūt or an other. As ſoone as they came to the knowledge of thē ſelues and repented crying for mercy and leaning vnto the truth of his promiſes he ſent one to deliuer them, as the hyſtories of the Bible make mention.

A Chriſten man in reſpect of God A Chriſt • man doth but ſuffer onely. is but a paſſiue thing, a thyng that ſuffereth onely and doth nought, as the ſicke in reſpect of the Surgion or Phiſition doth but ſuffer onely. The Surgen launceth and cutteth out the dead fleſh, ſearcheth the woundes, thruſteth in tentes, ſereth, burneth, ſoweth or ſticheth, and leyeth to corſies to draw out y• corruption, & laſt of all leyeth to healyng plaiſters & maketh it whole. The Phiſitiō likewiſe geueth purgations and drinkes to driue out the diſeaſe and then with reſtauratiues bringeth health. Now if the ſicke reſiſte the raſer, the ſearching yron, and ſo forth, doth he not reſiſte his owne health and is cauſe of his owne death? So likewiſe Euill rulers are wholeſome medicines. is it of vs, if we reſiſte euil rulers which are the rodde & ſcourge wherewith God chaſtiſeth vs, the inſtrumentes wherewith God ſearcheth out woundes and bitter drinkes to driue out the ſinne and to make it appeare, and corſies to draw out by the rotes the core of the poxe of the ſoule that freateth inward. A Chriſten mā therfore A Chriſten man receaueth. receaueth all thyng of the hand of God both good and bad, both ſweete and ſowre, both wealth & wo. If any perſon do me good, whether it be father mother and ſo forth, that receaue I of God and to God geue thankes. For he gaue wherewith, and gaue a commaundement, and moued his hart ſo to do. Aduerſitie alſo receaue I of the hād of God as an wholeſome medicine, though it be ſomewhat bitter. Temptation and aduerſitie do both kill ſinne, and alſo vtter it. For though How profitable aduerſitie is. a Chriſten man knoweth euery thyng how to lyue: yet is the fleſh ſo weake, that he cā neuer take vp his croſſe him ſelfe to kill and mortifie the fleſh. He muſt haue an other to lay it on hys backe. In many alſo ſinne lyeth hidde within and feſtereth and rotteth inward & is not ſene: ſo that they thinke how they are good and perfect & kepe the law. As the younge man. Math. xix. ſayd he had obſerued all of a child, and yet lyed falſly in his hart, as the text folowing well declareth. When all is at peace and no man troubleth vs, we thinke that we are paciēt and loue our neighbours as our ſelues: but let our neighbour hurt vs in woorde or deede, and then finde we it otherwiſe. Then fume we and rage and ſet vp the briſtels & bend our ſelues to take vengeaunce. If we loued with godly loue for Chriſtes kindnes ſake, we ſhould deſire no vengeaunce, but pitie him and deſire God to forgeue and amend him knowing well that no fleſh can do otherwiſe the ſinne, except that God preſerue hym. Thou wilt ſay what good doth ſuch perſecution and tyranny vnto the righteous? Firſt it maketh them feele the woorkyng of Gods ſpirite in them, and that theyr fayth is vnfayned. Secondaryly I ſay The greateſt ſinner is righteous in Chriſt and the promiſes. And the perfecteſt and holyeſt is a ſinner in the lawe & the fleſhe. that no man is ſo great a ſinner, if he repent and beleue, but that he is righteous in Chriſt and in the promiſes: yet if thou looke on the fleſh and vnto the law there is no man ſo perfect that is not founde a ſinner. Nor any man ſo pure, that hath not ſomewhat to be yet purged. This ſhall ſuffice at this time as concernyng obedience.

BEcauſe that God excludeth no degree from his mercy. But who ſo euer repenteth and beleueth his promiſes (of what ſoeuer degree he be of) the ſame ſhalbe partaker of hys grace: therfore as I haue deſcribed the obedience of them that are vnder power and rule, euen ſo will I with Gods helpe (as my dutie is) declare how the rulers whiche God ſhall vouchſafe to call vnto the knowledge of the truth ought to rule.

¶ The office of a Father, and how he ſhould rule.

FAthers moue not your children vnto wrath: but bring them vp in y• nurtour and information Rigour in parentes towardes their chilchildren is to be eſchued. of the Lord. Ephe. vi. and Colloſ. iij. Fathers rate not your children, leaſt they be of deſperate minde, that is, leaſt you diſcourage thē. For where y• fathers and mothers are weywarde haſtie and churliſhe, euer brauling and chiding: there are yt children anone diſcouraged and hartleſſe, and apte for nothing, neither can they The right bringing vp of children. do any thyng aright. Bryng them vp in the nurtoure and information of the Lord. Teach thē to know Chriſt, and ſet Gods ordinaunce before them, ſaying: ſonne or daughter, God hath created thee and made thee, thorough vs thy father and mother, and at his commaundement haue we ſo longe thus kindely brought thee vp, and kept thee from all perils, he hath commaunded thee alſo to obey vs, ſaying: childe obey thy father and mother. If thou meekely obey, ſo ſhalt thou grow both in the fauour of God & man, & knowledge of our Lord Chriſt. If thou wilt not obey vs at hys commaundement: thē are we charged to correct thee, yea, and if thou repent not and amende thy ſelf, God ſhall ſley thee by hys officers, The deſtruction & marring of children. or puniſhe thee euerlaſtingly. Nurtoure thē not worldly, & with worldly wiſedome, ſaying: thou ſhalt come to honour, dignitie, promotion, and riches, thou ſhalt be better then ſuch and ſuch, thou ſhalt haue iij. or iiij. benefices, and be a great doctoure or a Byſhop, and haue ſo many men wayting on thee, and do nothing but hauke and hunte, and lyue at pleaſure, thou ſhalt not neede to ſweate, to laboure or to take any payne for thy lyuing and ſo forth, filling thē full of pride, diſdaine, and ambition, and corrupting theyr myndes wyth worldly perſwaſions. Let the fathers and mothers marke how they themſelues were diſpoſed at all ages, & by experience of their owne infirmities, helpe their children and keepe them from occaſions. Let them teach their children to axe maryages of The maryage of children without con •… of their paren • es is vnlawfull. their fathers & mothers. And let theyr elders prouide mariages for them in ſeaſon: teaching them alſo to know, that ſhe is not hys wyfe which y• ſonne taketh, nor he her huſband which the daughter taketh wythout the conſent and good wyll of their elders, or them that haue aucthoritie ouer thē. If their frends wil not marry thē, then are they not to blame, if they marry thēſelues. Let not yt fathers & mothers alwayes take the vtmoſt of their authoritie of their children, but at a time ſuffer with them, and beare theyr weakneſſes, as Chriſt doth oures. Seeke Chriſt in your children, in your wiues, ſeruants, and ſubiectes. Father, mother, ſonne, daughter, maiſter, ſeruaunt, kyng and ſubiect, be names in the worldly regiment. In Chriſt we are all one thing, In Chriſt we are all ſeruaunts, and he that hath knowledge is bounde. none better then other, all brethren, & muſt all ſeeke Chriſt, and our brothers profit in Chriſt. And he that hath the knowledge whether he be Lorde or kyng, is bounde to ſubmitte hymſelfe and ſerue his brethrē, and to geue hym ſelfe for them, to winne them to Chriſt.

¶ The office of an huſband and how he ought to rule.

HUſbandes loue your wiues, as Chriſt loued the congregation, and gaue hymſelfe for it, to ſanctifie it, and clenſe it. Men ought to loue their wiues, as their owne bodyes. For this cauſe ſhall a man leaue father and mother, and ſhall continue with his wife, and ſhall be made both one fleſh. See that euer one of you loue his wyfe euen as hys owne bodye: All thys ſayth Paul. Ephe. v. and Collo. iij. he ſayth huſbādes loue your wiues, and be not bitter vnto thē. And Peter in the thyrd chapter of hys firſt epiſtle ſayth: men Mē ought to rule their wiues by Gods worde. dwell with your wiues according to knowledge, (that is, according to the doctrine of Chriſt) geuing reuerence vnto the wife, as vnto the weaker veſſell (that is, helpe her to beare her infirmities) and as vnto them that are heyres alſo of ye grace of lyfe, that your prayers be not let. In many thynges Why the man is ſtronger then the woman. God hath made the men ſtronger then the women, not to rage vpon them, & to be tyrantes vnto then, but to helpe thē, but to beare their weakeneſſe. Be curteous thereaefore vnto them, and winne thē vnto Chriſt, and ouercome them with kyndnes, that of loue they may obey y• ordinaunce that God hath made betwene man and wife.

¶ The office of a maiſter, and how he ought to rule.

PAule Ephe. vi. ſaith: ye maiſters do euen ye ſame thinges vnto thē (that is, be maiſter after ye example & doctrine of Chriſt, as he before taught y• ſeruauntes to obey vnto their maiſters as vnto Chriſt) putting away threanings (that is, geue Teach thy ſeruaunt to know Chriſt, and after Chriſtes doctrine deale with hym. thē fayre wordse, & exhort thē kyndely to do theyr dutie: yea nurtour them as thine own ſonnes with y• Lords nourtour, that they may ſee in Chriſt a cauſe why they ought louingly to obey) and remember (ſaith he) that your maiſter alſo is in heauen. Neither is there any reſpect of perſons wyth hym, that is, he is indifferent and not parciall: as great in hys ſight is a ſeruaunt as a maiſter. And the third chapter to the Col. ſaith he: ye maiſters, do vnto your ſeruaunts that which is iuſt and equal, remembring that ye alſo haue a maiſter in heauen. Geue your ſeruaunts kinde wordes, fode, rayment and learnyng. Be not bitter vnto them, rayle not on them, geue thē no cruell countenaunce: but according to the enſample and doctrine of Chriſt, deale with them. And when they labour ſore, cheriſhe them Do all thyng with Gods worde. agayne. When ye correct thē, let Gods worde be by, and do it wyth ſuch good maner that they may ſee how that ye doe it to amende them onely, and to bring them vnto the way which God biddeth vs walke in, and not to auēge your ſelues, or to wreke your malice on them. If at a tyme thorough haſtines ye exceede meaſure in puniſhing, recompence it an other way and pardon them an other tyme.

¶ The dutie of Landlordes.

LEt Chriſten Landlordes be content wyth their rent and Landlordes ſhould raiſe no rentes, nor bring vp new cuſtomes. olde cuſtomes, not reyſing y• rent or fynes & bringing vp new cuſtomes to oppreſſe their tenauntes: neither letting two or three tenauntryes vnto one man. Let them not take in their communes, neyther make parkes nor paſtures of whole pariſhes. For God gaue the earth to God gaue • he earth to men. men to inhabite, and not vnto ſheepe and wilde deare. Be as fathers vnto your tenauntes: yea be vnto them, as Chriſt was vnto vs, and ſhew vnto them all loue, and kyndnes. What ſoeuer buſines is among thē, be not parciall, fauouring one more thē an other. The complayntes, quarels, and ſtrife that are among them, counte diſeaſes of ſicke people, and as a mercifull phiſition heale them wyth wiſdome and good councell. Be pitifull and tender harted vnto them, and let not one of thy tenauntes teare out an others throte, but iudge their cauſes indifferently and compell them to make their diches, hedges, gates and wayes. For euē for ſuch cauſes were ye made landlordes, and for ſuch cauſes payde men rent at the beginning. For if ſuch an order were not, one ſhould ſley an other, and all ſhould goe to waſt. If thy tenaunt ſhall labour and toyle all the yeare to pay thee thy rent, and when he hath beſtowed al his labour, his neighboures cattell ſhal deuoure his frutes, how tedyous and bitter ſhould his life Landlordes ſhould withſtand the worng of the Tenauntes. be? Se therefore that ye doe your duties agayne, and ſuffer no man to doe them wrong, ſaue the kyng onely. If he doe wrong, then muſt they abyde Gods iudgement.

¶ The dutie of Kynges, and of the Iudges and Officers.

LEt Kynges (if they had leuer be Chriſten in deede then ſo to be called) geue themſelues all together to the wealth of their Realmes after the enſample of Chriſt: remembryng that the people are Gods & not theirs: ye are Chriſtes inheritaunce and poſſeſſion bought with his bloud. The moſt deſpiſed There is no reſpect of perſon afore God. perſon in his Realme is the kynges brother, and felowmember with hym, and equall with him in the kyngdome of God and of Chriſt. Let him therfore not thinke him ſelfe to good to do thē ſeruice, neither ſeke any other thing in them, then a father ſeketh in his children, yea then Chriſt ſought in vs. Though that the kyng in the temporal regiment be in the rowme of God and repreſenteth God him ſelf, and is with out all compariſon better thē his ſubiectes: yet let him put of that and become a brother, doing and leauing vndone all thinges in reſpect of the common wealth, that all men may ſee that he ſeketh nothing, but the profet of his ſubiectes. When a cauſe that requireth execution is brought before him, then onely let him take ye perſon of God on him. Then let him know no creature but heare all indifferently, whether it be a ſtraunger or one of his owne Realme, & the ſmall as well as the great and iudge righteouſly for the iudgemēt is the Lordes. Deut. i. In tyme of iudgement he is no miniſter in the kyngdome of Chriſt: he preacheth no Goſpell, but the ſharpe law of vengeance. Let him take the holy iudges of the olde Teſtament for an example and namely Moſes which in executing the Moyſes. law was mercyleſſe, otherwiſe more then a mother vnto them, neuer auengyng his owne wronges but ſuffering all thing, bearing euery mans weakenes, teaching, warning, exhorting and euer caryng for them, and ſo tenderly loued them, that he deſired God either to forgeue them, or to damne hym with them.

Let the iudges alſo priuatly when Iudges. they haue put of the perſon of a iudge exhort with good counſell and warne the people & helpe, that they come not at Gods iudgemēt: but the cauſes that are brought vnto them, when they ſit in Gods ſtede, let them iudge, and cō demne ye treſpaſſer vnder lawfull witneſſes and not breake vp into the conſciences O tyranny to compell a man to accuſe himſelfe. of men, after the example of Antichriſtes diſciples, and compell thē either to forſweare them ſelues by the almightie God, and by the holy Goſpell of his mercyfull promiſes, or to teſtifie againſt them ſelues. Which abhominatiō Our Prelates learned of Cayphas. our Prelates learned of Cayphas Math. xxvj. ſaying to Chriſt: I adiure or charge thee in the name of the liuing God, that thou tell vs whether thou be Chriſt the ſonne of God: Secret ſinnes pertayne vnto God to puniſhe, and open ſinnes vnto the kyng. Let that which is ſecret to God onely, where of no profe cā be made nor lawfull witneſſe brought, abyde vnto the commyng of the Lord which ſhall opē all ſecretes. If any malice breake forth, that let them iudge onely. For further authoritie hath God not geuen them.

Moyſes Deut. xvij. warneth iudges ☜ to kepe them vpright and to looke on no mans perſon, that is, that they preferre Parcialitie in Iudges is wicked. not the hye before the low, the great before the ſmall, the rich before poore, his acquaintaunce, frende, kinſman, countrey man or one of his own nation before a ſtraūger, a frend or an aliant, ye or one of their own faith before an infidell: but that they looke on the cauſe onely to iudge indifferently. For the rowme that they are in, and the law that they execute are Gods, which as he hath made all, and is God of all and all are his ſonnes: euen ſo is he iudge ouer all, and wil haue al iudged by his law indifferently, and to haue the right of his law, and will auenge the wrong done vnto the Turke or Sareſon. For though they be not vnder the euerlaſtyng Teſtament of God in Chriſt, as few of vs which are called Chriſten be, and euen no mo thē to whom God hath ſent his promiſes and poured his ſpirite into their harts to beleue them, and through fayth grauen luſt in their hartes, to fulfill the law of loue: yet are they vnder the Teſtament of ye law naturall, which is the lawes of euery land made for the common wealth there, and for peace and vnite that one may lyue by an other. In whiche lawes the infidels (if they kepe them) haue promiſes of worldly things. Who ſoeuer therfore hyndreth Parcialitie, & bribe takyng, is the peſtilence of Iudges. a very infidell from the right of that law, ſinneth agaynſt God, and of him will God be auēged. Moreouer Moyſes warneth them that they receaue no giftes, rewardes or bribes. For thoſe two pointes, fauoryng of one perſon more then an other, and receauyng rewardes, peruerte all right and equitie and is ye onely peſtilence of all iudges.

And the kynges warneth he that ☞ they haue not to many wiues, leſt their hartes turne away: and that they read alway in the law of God, to learne to feare him, leſt their hartes be lift vp aboue their brethren. Which ij. pointes, wemen and pride the deſpiſing of their Women, pride and cōtempt of ſubiectes, are the peſtilence of Princes. ſubiectes, which are in very deed their owne brethren, are the common peſtilence of all Princes. Read the ſtories and ſee.

The Shyriffes, Bayly arauntes, Conſtables and ſuch like officers may let no man that hurteth his neighbour ſcape, but that they bryng them before the iudges, except they in the meane time agree with their neighbours and make them amendes.

Let Kinges defende their ſubiectes from the wronges of other natiōs, but picke no quarels for euery trifle: no let not our moſt holy father make them no more ſo dronkē with vayne names, Vayne names. with cappes of maintenaunce, and like bables, as it were popetry for childrē, to begger their Realmes and to murther their people, for defendyng of our holy fathers tyrāny. If a lawfull peace The holy father lonſeth peace and vm •• e trace tr • uth and a • honeſty. that ſtandeth with Gods woorde be made betwene Prince and Prince, and the name of God taken to recorde and the body of our Sauiour broken betwene them, vppon the bonde whiche they haue made, that peace or bonde can our holy father not diſpence with, neither lowſe it with all the keyes he hath: no veryly Chriſt can not breake it. For he came not to breake the law but to fulfill it. Math. v.

If any man haue broken the law or a good ordinaunce and repent & come to the rightway agayne, then hath Chriſt power to forgeue hym: but licence to breake the law cā he not geue, much more his diſciples and vicares (as they call them ſelues) can not do it. The keyes wherof they ſo greatly boſt What the keyes ar • & why they are ſo called. them ſelues are no carnall things, but ſpirituall, and nothing els ſaue knowledge of the law and of the promiſes or Goſpell: if any man for lacke of ſpirituall feelyng deſire authoritie of men, let him read the old Doctours. If any man deſire authoritie of Scripture Chriſt ſayth (Luke. xj.) woe be to you lawyers for ye haue takē away the key of knowledge, ye enter not in your ſelues, and them that come in, ye forbyd, that is, they had blynded y• Scripture whoſe knowledge (as it were a keye) letteth into God, with gloſes and traditions. Likewiſe findeſt thou Math. xxiij. As Peter aunſwered in the name The keyes are promiſed. of al: ſo Chriſt promiſed him the keyes in the perſon of all: Math. xvj. And in the. xx. of Iohn he payed them ſaying: receaue the holy Ghoſt, who ſoeuers The keyes are payde. ſinnes ye remitte they are remitted or forgeuen, & who ſoeuers ſinnes ye retaine they are retained or holden. With To bynde and looſe. preachyng the promiſes looſe they as many as repent and beleue. And for that Iohn ſayth receaue yt holy ghoſt. Luke in his laſt Chapter ſayth: then opened he their wittes, that they might vnderſtand the Scriptures and ſayd vnto them: thus it is written. And thus it behoued Chriſt to ſuffre and to riſe agayne the thyrd day. And that repentaunce Repentaunce and forgeuenes come by preachyng. & remiſſion of ſinnes ſhould be preached in his name amōg all nations. At preachyng of the law repent men, and at the preachyng of the promiſes do they beleue & are ſaued. Peter in the ſecond of the Actes practiſed Peter practiſeth his keyes. his keyes, and by preachyng the law brought the people into yt knowledge of them ſelues, and bound their conſciences, ſo that they were pricked in their hartes, and ſayd vnto Peter and to the other Apoſtles, what ſhall we doe? Then brought they foorth the keye of the ſwete promiſes ſaying: repent and be Baptiſed euery one of you in the name of Ieſus Chriſt for the remiſſion of ſinnes, and ye ſhall receaue the gift of the holy ghoſt. For the promiſe was made vnto you, and vnto your children, and to all that are a farre euen as many as the Lord ſhal call. Of like examples is the Actes full, and Peters Epiſtles, and Paules Epiſtles and all The popes authoritie: is to preach gods word onely. the Scripture, neither hath our holy father any other authoritie of Chriſt or by the reaſon of his predeceſſor Peter then to preach Gods word. As Chriſt cōpareth the vnderſtandyng of Scripture vnto a keye, ſo compareth he it to a net, and vnto leuen and vnto many other thinges for certeine properties. I maruell therfore that they boaſt not Beware of the net and of the leuen and of the counterfet keyes of our holy father. them ſelues of their nette and leuen, as well as of their keyes, for they are all one thyng. But as Chriſt biddeth vs beware of y• leuē of the Phariſeis, ſo beware of their counterfeted keyes and of their falſe nette (which are their traditiōs and ceremonies, their hipocriſie & falſe doctrine, wherewith they katch, not ſoules vnto Chriſt, but authoritie and riches vnto them ſelues.

Let chriſten kynges therefore keepe Not wt an hereticke ſayth the Pope. their fayth and truth, and all lawfull promiſes and bondes, not one wyth an other onely, but euen wyth the Turke or whatſoeuer infidell it be. For ſo it is right before God, as the ſcriptures and exāples of the Bible teſtifie. Whoſoeuer Vnlawfull vowes or othes men are commaunded to breake. voweth an vnlawful vow, promiſeth an vnlawfull promiſe, ſweareth an vnlawful oth, ſinneth againſt God, and ought therfore to breake it. He nedeth not to ſue to Rome for a licence. For he hath Gods word, & not a licēce onely: but alſo a commaundement to breake it. They therefore y• are ſworne to be true vnto Cardinals & Byſhops, that is to ſay, falſe vnto God, the king, and the realme, may breake their othes lawfully without grudge of conſcience by the aucthoritie of Gods worde. In makyng them they ſinned, but in repē tyng and breakyng them they pleaſe God hyghly, and receaue forgeuenes in Chriſt.

Let kynges take their dutie of their ſubiectes, and that is neceſſary vnto yt defence of the realme. Let them rule their Realmes them ſelues, wyth the helpe of laye men that are ſage, wyſe, learned, and expert. Is it not a ſhame aboue all ſhames & a monſtrous thing, that no man ſhould be founde able to gouerne a worldly kyngdome ſaue byſhops Byſhops. and prelates, that haue forſakē the worlde, and are taken out of the worlde and appoynted to preach the kyngdome of God? Chriſt ſayth, yt hys kingdome is not of this world. Iohn. 18. And Luk. 12. vnto y• young mā that deſired hym to bid his brother to geue hym part of the inheritaunce, he aunſwered, who made me a iudge or a deuider Behold the face of the Pope and of the Byſhops in this glaſſe. among you. No man that layeth his hand to the Plowe and looketh backe is apt for the kingdome of heauen. Luke. ix. No man can ſerue two maiſters but he muſt deſpiſe the one Math. vj.

To preach Gods worde is to much for halfe a man. And to miniſter a temporall kingdome is to much for halfe a man alſo. Either other requireth an whole man. One therfore can not well do both. He that auengeth himſelfe on euery trifle is not mete to preach yt pacience of Chriſt, how that a man ought to forgeue and to ſuffer all thynges. He that is ouerwhelmed with all maner riches, and doth but ſeeke more dayly, is not meete to preach pouertie. He that will obey no man, is not mete to preach how we ought to obey all men. Peter ſaith Act. vj. It is not meete that we ſhould leaue the word of God and ſerue at the tables. Paule ſayth in the ix. chapter of the firſt Corinthe. Wo is me if I preach not a terible ſaying, verely for Popes, Cardinals, and Byſhoppes. If he had ſayd, wo be vnto me, if I fight not & moue Princes vnto warre, or if I encreaſe not S. Peters patrimonie (as they call it) it had Peters patrimonie. bene a more eaſy ſaying for them.

Chriſt forbiddeth hys diſciples and The popes authoritie is improued. that oft (as thou mayſt ſee Math. xviij. And alſo xx. Mark. ix. and alſo x. Luk. ix. and alſo xxij. Euen at his laſt ſupper) not onely to clime aboue Lordes. kynges, and Emperours in worldly rule, but alſo to exalt themſelues one aboue an other in ye kingdome of God. But in vayne: for the Pope would not heare it though he had commaunded it tenne thouſand tymes. Gods worde ſhould rule onely and not Byſhoppes Byſhops haue captiued Gods word with theyr owne decrees. decrees, or the Popes pleaſure. That ought they to preach purely and ſpiritually, and to faſhion their liues after, & wyth all enſample of godly liuyng & long ſuffering, to draw all to Chriſt: and not to expounde the Scriptures carnally and worldly, ſaying: God ſpake thys to Peter and I am his ſucceſſour, therefore thys aucthoritie is myne onely: and then bring in the tyranny of their fleſhly wiſdome, in praeſentia maioris, ceſſat poteſtas minoris, that is, in the preſence of the greater, y• leſſe hath no power. There is no brotherhod where ſuch philoſophy is taught.

SVch philoſophy, and ſo to abuſe the ſcriptures, and to mocke with Gods word, is after the maner of the Byſhop of Rocheſters diuinitie. For he in hys Rocheſter. Sermō of the condemnation of Martin Luther, proueth by a ſhadow of the olde teſtament, that is, by Moyſes and Aaron, that Sathan and Antichriſt our moſt holy father the Pope is Chriſtes vicare & head of Chriſtes cōgregation.

Moyſes (ſayth he) ſignifieth Chriſt, and Aaron the Pope. And yet the epiſtle vnto the Hebrues proueth that the hye Prieſt of the olde lawe ſignifieth Chriſt, and his offering and hys going in once in the yeare into the inner temple, ſignifie the offering wherewyth Chriſt offered hymſelfe, and Chriſtes goyng in vnto the father to be an euerlaſting mediator or interceſſor for vs. Neuertheleſſe Rocheſter proueth the contrary by a ſhadow: by a ſhadow verely. For in ſhadowes they walke with out all ſhame, and the light will they They walke in ſhadowes. not come at, but enforce to ſtoppe and quench it with all craft and falſhod, leſt their abhominable iugling ſhoulde be ſene. If any man looke in the light of ye new teſtament, he ſhal clearely ſee, that that ſhadow may not be ſo vnderſtād.

Vnderſtand therfore that one thing in the Scripture repreſenteth diuers thynges. A Serpent figureth Chriſt in one place, and the Deuill in an other. And a Lyon doth lykewiſe. Chriſt by Leuen ſignifieth Gods worde in one place, and in an other ſignifieth thereby the traditions of yt Phareſeis which ſowred & altered Gods word for theyr auauntage. Now Moyſes verely in y• ſayd place repreſenteth Chriſt, and Aaron Aaron is euery true preacher. which was not yet hye Prieſt, repreſēted not Peter onely or hys ſucceſſour, as my Lord of Rocheſter woulde haue it (for Peter was to litle to beare Chriſtes meſſage vnto all the world) but ſignifieth euery diſciple of Chriſt & euery true preacher of Gods worde. For Moyſes put in Aarons mouth, what he ſhould ſay, and Aaron was Moyſes Prophet, and ſpake not hys owne meſſage (as the Pope and Byſhoppes doe) but that which Moyſes had receaued of God and deliuered vnto hym. Exod. 4. and alſo 7. So ought euery preacher to preach Gods worde purely, and neither to adde nor miniſh. A true meſſenger muſt doe his meſſage truely, and ſay neither more nor leſſe then he is commaunded. Aaron when Aaron repreſenteth Chriſt. he is hye prieſt, and offereth and purgeth the people of their worldly ſinne, which they had fallē in in touching vncleanly thynges, and in eating meates forbidden (as we ſinne in handling the chalice, and the Alter ſtone, & are purged wyth the Biſhops bleſſing) repreſenteth Chriſt, which purgeth vs from all ſinne in the ſight of God, as the epiſtle vnto the Hebrues maketh mentiō. When Moyſes was gone vp into the mounte and Aaron left behynde, and made the golden Calfe, there Aaron repreſenteth all falſe preachers, and namely, our moſt holy father y• Pope, which in like maner maketh vs beleue in a Bull, as yt Biſhop of Rocheſter ful wel alleageth the place in hys ſermon.

If the Pope be ſignified by Aaron and Chriſt by Moyſes, why is not the Pope as well content with Chriſtes Aaron addeth nothyng to Moſes law. law and doctrine, as Aaron was with Moyſes? What is the cauſe that our Biſhops preach the pope and not Chriſt, ſeyng the Apoſtles preached not Peter, but Chriſt. Paul. ij. Cor. iiij. ſayth of hym ſelfe and of his felowapoſtles: The Apoſtles preached not Peter: but Chriſt. we preache not our ſelues but Chriſt Ieſus the Lord, and preach our ſelues your ſeruauntes for Ieſus ſake. And. i. Cor. iij. Let no mā reioyſe in men. For all thynges are yours, whether it bee Paul, or Apollo, or Peter: whether it be the world, or life, or death: whether they be preſent thinges or thynges to come: all are yours & ye are Chriſtes & Chriſt is Gods. He leueth out ye are Peters, or ye are the popes. And in the Chapter folowyng he ſayth. Let men thus wiſe eſteme vs, euē the miniſters of Chriſt. &c. And. ij. Cor. xj. Paul was gelous ouer his Corinthians, becauſe they fell from Chriſt, to whom he had maried thē, & did cleaue vnto the authoritie of men (for euē then falſe Prophetes ſought authoritie in the name of the hye Apoſtles) I am ſayth he gelouſe ouer you with godly gelouſie. For I coupled you to one mā, to make you a chaſt virgine to Chriſt: but I feare leſt as the Serpent deceaued •… e through his ſuttiltie, euen ſo your wittes ſhould be corrupt from the ſingleneſſe that is in Chriſt. And it followeth: If he that commeth to you preached an other Ieſus, or if ye receaue an other ſpirite or another Goſpell, then might ye well haue ben content, that is, ye might haue well ſuffered him to haue authoritie aboue me. But I ſuppoſe (ſayth he) that I was not behynd the hye Apoſtles: meaning in preaching Ieſus & his Goſpell, and in miniſtring the ſpirite. And in the ſaid. xj. Chapter, he proueth by y• doctrine of Chriſt, that he is greater then the hye Apoſtles. For Chriſt ſayth, to be great in the kingdome of God, is to do ſeruice and take payne for other. Paule is greater thā hye Apoſtles. Ʋpon which rule Paul diſputeth ſaying: if they be the miniſters of Chriſt I am more. In labours more aboundaunt, in ſtripes about meaſure in priſon more plenteouſly, in death oft and ſo forth. If Paul preached Chriſt more Paule is greater thē Peter. then Peter and ſuffered more for hys congregation, then is he greater then Peter by ye teſtimony of Chriſt. And in the xij. he ſayth. In nothing was I inferior vnto y• hye Apoſtles. Though I Paul proued his Apoſtleſhyp with preachyng and ſufferyng: The Byſhops proue there Apoſtleſhyp wt bulles & ſhadowes. be nothing, yet the tokēs of an Apoſtle were wrought amōg you with all pacience, with ſignes & wōders & mighty dedes. So proued he his authority & not with a bulle frō Peter ſealed with cold lead, either with ſhadowes of the old Teſtament falſly expounded.

Moreouer the Apoſtles were ſent immediatly of Chriſt and of Chriſt receaued they their authoritie, as Paul boaſteth him ſelfe euery where. Chriſt The Apoſtles were ſent of Chriſt wt like authoritie. (ſayth he) ſent me to preach the Goſpell. i. Corint. i. And I receaued of the Lord that which I deliuered vnto you i. Cor. xi. And Gal. i. I certifie you brethrē that the Goſpell which was preached of me, was not after the maner of men (that is to witte, carnal or fleſhly) neither receaued I it of man, neyther was it taught me: but I receaued it by yt reuelation of Ieſus Chriſt. And Gal. ij. He that was mighty in Peter in the Apoſtleſhip ouer the circumciſion, was mighty in me among the Gētiles. And 1. Timoth. 1. Readeſt thou lykewyſe. And Iohn xx. Chriſt ſent them forth indifferently, and gaue them lyke power. As my father ſent me (ſayth he) ſo ſend I you: that is, to preach and to ſuffer, as I haue done, and not to conquer enemyes and kyngdomes, and to ſubdue all temporall power vnder you wyth diſguiſed hypocriſie. He gaue thē the holy Ghoſt to bynde and looſe indifferently, as thou ſeeſt: And afterward he ſent forth Paule wyth like authority, as thou ſeeſt in the Actes. And in the laſt of Mathew ſayth he: all power is geuen me in heauē and in earth, goe therfore and teach all naciōs, baptiſing them in the name of the father, & of the ſonne, and of the holy Ghoſt, teaching them to obſerue whatſoeuer I commaunded you. The authoritie that The authoritie that Chriſt gaue was to preache Chriſtes word. Chriſt gaue thē was to preach, yet not what they would imagine, but what he had commaunded. Loe ſayth he, I am with you alwayes, euen vnto the ende of the world. He ſayde not I goe my way, and loe here is Peter in my ſtede: But ſent them euery man to a ſundry countrey, whether ſoeuer the ſpirite caried them, and went with thē him ſelf. And as he wrought with Peter where he went, ſo wrought he with the other where they went, as Paul boaſteth of him ſelfe vnto the Galathians. Seyng now that we haue Chriſtes ☞ doctrine and Chriſtes holy promiſes, and ſeyng that Chriſt is euer preſent with vs his owne ſelfe, how commeth it that Chriſt may not raigne immediatly ouer vs, as well as the Pope which commeth neuer at vs? Seyng alſo that the office of an Apoſtle is to preach onely, how can the Pope chalenge with right, any authoritie where he preacheth not? How commeth it alſo that Rocheſter will not let vs be called one congregation be the reaſon of one God, one Chriſt, one ſpirite, one Goſpell, one fayth, one hope, and one Baptiſme, as well as becauſe of one Pope?

If any naturall beaſt with hys worldly wiſedome ſtriue, that one is ☞ greater then an other, becauſe that in congregations one is ſent of an other, as we ſee in the Actes. I aūſwere that Peter ſent no man, but was ſent him ſelfe, and Iohn was ſent, and Paul, Sylas and Barnabas were ſent. Howbeit ſuch maner ſendynges are not worldly, as Princes ſend Ambaſſadours, no nor as Friers ſend their limiters to gather their brethrenhedes which muſt obey whether they will or will not. Here all thyng is free and willyngly. And the holy ghoſt bringeth thē together whiche maketh their willes free, and ready to beſtow them ſelues vpon their neighbours profit. And they that come, offer thē ſelues, and all that they haue or cā do, to ſerue the Lord & their brethrē. And euery mā, as he is found apt and meete to ſerue his neighbour, ſo is he ſent or put in office. And of the holy Ghoſt are they ſent with the conſent of their brethren and with their owne conſēt alſo. And Gods word ruleth in that congregation, vnto which word euery man confirmeth his will. And Chriſt which is alway preſent is the head. But as our Biſhops heare not Chriſtes voyce, ſo ſee they him not Why Byſhops make them a god on earth. preſent: and therfore make them a God on the earth, of the kinde (I ſuppoſe) of Aarons calfe. For he bringeth forth Aarō made a calfe. And the Pope maketh Bulles. no other frute but Bulles.

For as much alſo as Chriſt is as great as Peter, why is not his ſeate as great as Peters? Had the head of the Empire ben at Ieruſalem, there had ben no mention made of Peter. It is verely, as Paul ſayth in the xj. Chap. of the ij. Epiſtle to the Corinthians. The falſe Apoſtles are diſceatful workers, and faſhion them ſelues like vnto the Apoſtles of Chriſt. That is the The ſhauē nation hath put Chriſt out of hys • owme, and all kinges and the Emperour. ſhauen nation preached Chriſt falſly, yea vnder the name of Chriſt preached them ſelues, and raigne in Chriſtes ſtede: haue alſo taken away the keye of knowledge and haue wrapped y• people in ignoraunce, and haue taught thē to beleue in them ſelues, in their traditions and falſe ceremonies: ſo that Chriſt is but a vayne name, and after Chriſt is but a vaine name. they had put Chriſt out of his rowme, they gate them ſelues to the Emperour and kyngs, and ſo long miniſtred their buſines till they haue alſo put thē out of their rowmes, & haue got their Proper miniſters. authorities from them and raigne alſo in their ſtede: ſo that y• Emperour and kynges are but vayne names and ſhadowes, as Chriſt is, hauyng nothyng to do in the world. Thus raygne they in the ſtede of God and man and haue all power vnder them, and do what they liſt.

Let vs ſee an other poynt of our great clarke. A litle after the beginning Rocheſter is proued both ignorant and malicious. of hys Sermon, entendyng to proue that which is clearer then the ſonne & ſerueth no more for his purpoſe then Ite miſſa eſt ſerueth to proue that our Lady was borne without originall ſinne: he alledgeth a ſaying that Martin Luther ſayth, which is this, if we affirme that any one Epiſtle of Paul or any one place of his Epiſtles perteineith not vnto the vniuerſall Church, that is, to all the congregation of them that beleue in Chriſt, we take away all S. Paules authoritie. Wherupō ſayth Rocheſter. If it be thus of the woordes of S. Paule, much rather it is true of the Goſpels of Chriſt and of euery place of them. O malicious blyndnes. Firſt note his blindnes. He vnderſtā deth by this worde Goſpell no more but the foure Euangeliſtes, Mathew, Marke, Luke and Iohn, and thinketh not that the Actes of Apoſtles and the Epiſtles of Peter, of Paul & of Iohn The Epiſtles of Paule are the Goſpell. and of other like, are alſo the Goſpell. Paul calleth his preachyng the Goſpell. Rom. ij. and. i. Cor. iiij. and Gal. i. and. i. Timoth. i. The Goſpel is euery where one though it be preached of diuers, and ſignifieth glad tidynges, What Goſpell ſignifieth. that is to witte, an open preachyng of Chriſt and the holy Teſtament & gracious promiſes that God hath made in Chriſtes bloud, to all that repent and beleue. Now is there more Goſpell in one Epiſtle of Paule, that is to ſay, Chriſt is more clearely preached, and moe promiſes rehearſed in one Epiſtle of Paul, then in the. iij. firſt Euangeliſtes. Mathew, Marke & Luke.

Conſider alſo his maliciouſnes, how wickedly and how craftely he taketh away ye authoritie of Paule. It is much rather true of the Goſpelles, and of euery place in them then of Paule. If One Goſpell, one ſpirite, one truth. that which ye foure Euangeliſtes wrote be truer then that which Paule wrote, then is it not one Goſpell that they preached, neither one ſpirit that taught them. If it be one Goſpell and one ſpirite, how is one truer then the other? Paule proueth his authoritie to ye Galathians The authoritie of Paule, and of hys Goſpell. and to the Corinthians, becauſe that he receaued his Goſpell by reuelation of Chriſt and not of man: & becauſe that when he com •• ed wyth Peter and ye hye Apoſtles of hys Goſpell & preaching, they coulde improue nothyng, neither teach hym any thing: and becauſe alſo that as many were cō uerted and as great miracles ſhewed by his preaching, as at the preaching of the hie Apoſtles, and therefore will be of no leſſe authoritie, thē Peter and other hie Apoſtles: Nor haue his Goſpell of leſſe reputation then theirs.

Fynally that thou mayſt know Rocheſter Rocheſter playeth bo • pepe. for euer, and all the remnaunt by him, what they are within ye ſkinne, marke how he playeth bo pepe with ye Scripture. He allegeth the beginning of the tenth chapter to the Hebrues. Vmbram habens lex futurorum bonorum, the lawe hath but a ſhadow of thynges to come. And immediatly expoundeth the figure cleane contrary vnto the chapter folowing, and to all the whole epiſtle, making Aaron a figure of yt Pope, whom the Epiſtle maketh a figure of Chriſt.

He allegeth halfe a texte of Paule. i. Timoth. iiij. In the latter dayes ſome ſhall depart from the faith, geuing hede vnto ſpirites of error and deuiliſh doctrine: but it foloweth in the text, geuing attendaunce or hede vnto the deuiliſhe doctrine of them which ſpeake falſe thorow hypocriſy, and haue their conſciences marked with a hote yron, forbidding to mary, and commaūding to abſteine from meates which God hath created to be receaued wyth geuing thākes. Which two thynges who Neuer mā for bad to marry ſaue the Pope. euer did ſaue ye Pope Rocheſters God, makyng ſinne in the creatures which God hath created for mās vſe to be receaued wyth thankes? The kyngdome of heauē is not meate and drinke ſayth Paule, but righteouſnes, peace, and ioye in the holy Ghoſt. For whoſoeuer in theſe thynges ſerueth Chriſt, pleaſeth God, and is alowed of men. Rom. xiiij. Had Rocheſter therfore not a cō ſcience marked wyth the hote yron of malice, ſo that he can not conſent vnto the will of God and glory of Chriſt, he woulde not haue ſo alleaged the texte which is contrary to none ſaue themſelues.

He alleageth an other text of Paule in the ſecond chapter of his ſecond epiſtle to the Theſſalonians. Erit diſſeſſi • primum, that is ſayth Rocheſter, before the comming of Antichriſt, there ſhall be a notable departing from the fayth. And Paule ſayth. The Lord commeth not except there come a departing firſt. Paules meaning is, that the laſt day commeth not ſo ſhortly, but that Antichriſt ſhall come firſt and deſtroy the faith, and ſit in the temple of God, and make all men worſhip him, and beleue in hym (as the Pope doth) and then ſhal Gods worde come to light againe (as it doth at thys tyme) and deſtroy hym and vtter his iuggling, and then cōmeth Chriſt vnto iudgement. What ſay ye of this crafty cōueyar? Would he ſpare, ſuppoſe ye to alleage & to wreſt other doctours peſtilently, which feareth not for to iugle wyth y• holy ſcripture of God, expounding y• vnto Antichriſt which Paule ſpeaketh of Chriſt? No be ye ſure. But euen after this maner wiſe peruert they the whole ſcripture and all doctours, wreſting thē vnto their abhominable purpoſe, cleane contrary to the meaning of the text, & to the circumſtaunces that goe before and after. Which deueliſhe falſhod leſt the lay men ſhould perceaue, is the very The cauſe why they will not haue the ſcripture in Engliſhe. cauſe why y• they will not ſuffer the Scripture to be had in the Engliſhe tounge, neither any worke to be made, that ſhould bring the people to knowledge of the truth.

He alleageth for the Popes authoritie, Saint Ciprian, Saint Auguſtine, Ambroſe, Hierome, and Origene: of which neuer one knew of any authoritie, that one Biſhop ſhould haue aboue an other. And Saint Gregory alleageth he, which would receaue no ſuch authoritie aboue hys brethren when it was profered hym. As the maner is to call Tully chiefe of Oratours for hys Tully chiefe of Oratours. ſingular cloquence, and Ariſtotle chiefe of Philoſophers, and Ʋirgill chiefe of Poets, for thir ſingular learnyng, and not for any authoritie that they had ouer other: ſo was it the maner to call Peter chiefe of the Apoſtles for his ſingular actiuitie and boldnes, and not that he ſhoulde be Lord ouer his brethren, contrary to hys owne doctrine. Yet compare that chiefe Apoſtle vnto Paule, and he is found a great way inferior. This I ſay not that I woulde that any man ſhoulde make a God of Paule, contrary vnto hys owne learning. Notwithſtāding yet this maner of ſpeaking is left vnto vs of our elders, that when we ſay the Apoſtle ſayth ſo, we vnderſtand Paule for hys excellency aboue other Apoſtles. I would he would tel you how Hieroin, Auguſtine, Bede, Origene, and other doctours expound this texte vpon this rocke I wyll builde my congregation: and how they enterpret the keyes alſo. Thereto, Paſce, paſce, paſce, which Rocheſter leaueth without any Engliſhe, ſignifieth not Pol • , ſhere, and ſhaue. Ʋpon which texte beholde the faithfull expoſition of Bede.

Note alſo how craftely he would enfeoffe the Apoſtles of Chriſt with their Rocheſter alleageth Paule for his blinde ceremonies contrary to Paules doctrine. wicked traditions and falſe Ceremonies, which they themſelues haue fayned, alleaging Paule. ij. Theſſal. ij. I aunſwere that Paule taught by mouth ſuch things as he wrote in his epiſtles. And his traditions were the Goſpell of Chriſt, and honeſt maners & liuing, and ſuch a good order as becommeth the doctrine of Chriſt. As that a woman obey her huſband, haue her head couered, keepe ſilence, and goe womanly and chriſtenly apparelled: that children and ſeruauntes be in ſubiection: and that the younge obey their elders, that no man eate but he that laboureth and worketh, and that men make an earneſt thing of Gods word, and of hys holy Sacramentes: and to watch, faſt, and pray, and ſuch lyke, as the Scripture commaundeth. Which thynges he that woulde breake were no chriſten man. But we may well cō playne and crye to God for helpe, that It is not lawfull for vs to tell what prayer is, what faſting is, or wherefore it ſerueth. it is not lawful for the Popes tyranny, to teach y• people what prayer is, what faſting is, and wherefore it ſerueth. There were alſo certayne cuſtomes alway which were not commaunded in paine of hell or euerlaſting dānatiō, as to watch all night, and to kyſſe one an other: which as ſoone as the people abuſed, then they brake thē. For which cauſe the Byſhops myght breake many thynges now in lyke maner. Paule alſo in many thynges which God had made free, gaue pure and faythfull coū cell without tangling of any mans cō ſcience, and without all maner commaundyng vnder payne of curſing, Payne of curſing, damnatiō, and ſo forth. payne of excommunication, payne of hereſie, payne of burnyng, payne of deadly ſinne, payne of hell, and payne of damnatiō. As thou mayſt ſee. i. Cor. 7. Where he counceleth the vnmaried, the widowes, and virgines that it is good ſo to abyde, if they haue the gift of chaſtitie. Not to winne heauē therby (for neither Circumciſion neither vncircumciſion is any thyng at all, but the kepyng of the commaundementes is altogether) But that they might be without trouble, and might alſo the better wayte on Gods worde and ſ • elyer ſerue their brethren. And If Paule had none authoritie: thē had Peter none, where had then the Pope this authoritie? ſayth (as a faithfull ſeruaunt) that he had none authority of the Lord to geue them any commaundement. But that the Apoſtles gaue vs any blynd ceremonies wherof we ſhould not know the reaſon that I denye and alſo defie, as a thyng cleane contrary vnto the learnyng of Paul euery where.

For Paul commaundeth that no Rocheſter is improued. man once ſpeake in the Church, that is, in the congregation, but in a toung that all men vnderſtand, except that there be an interpreter by: he cōmaundeth to labour for knowledge, vnderſtandyng, and feelyng and to beware of ſuperſtition, & perſuaſions of worldly wiſedome, philoſophy, and of hypocriſie and ceremonies, and of all maner diſguiſing, & to walke in y• playne and open truth. Ye were once darkenes (ſayth he) but now are ye light in the Lord, walke therefore as the children of light. Ephe. v. how doth Paul alſo wiſh them encreaſe of grace in euery Epiſtle? How crieth he to God to augment their knowledge, that they ſhould be no more children waueryng with euery winde of doctrine, but would vouchſafe to make them full men in Chriſt, and in the vnderſtandyng of the myſteries or ſecretes of Chriſt? ſo that it ſhould no be poſſible for any man to diſceaue them with any entiſyng reaſons of worldly wiſedom, or to beguile them with blind ceremonies, or to lead them out of the waye with ſuperſtitiouſnes of diſguiled hypocriſie: vnto which ful knowledge are Wherefore the ſpirituall officers are ordayned. the ſpirituall officers ordeined to bring them. Epheſ. iiij. So farre it is away that Chriſtes Apoſtles ſhould geue them traditions of blind ceremonies without ſignification, or of whiche no man ſhould know the reaſon as Rocheſter whiche loueth ſhadowes and darkenes lyeth on them: God ſtoppe his blaſphemous mouth.

Conſider alſo how ſtudiouſly Rocheſter Rocheſter alleageth heretikes for his purpoſe for lacke of ſcripture. alledgeth Origene, both for his Pope, and alſo to ſtabliſh his blind ceremonies with all: which Origene of all heretickes is condemned to be the greateſt. He is an auncient Doctour ſayth he, yea and to whō in this point great fayth is to be geuen: yea verely Robynhode is of authoritie enough to proue the Pope withall. Ariſtotle and Plato and euen very Robynhode is to beleued in ſuch a point, that ſo greatly mainteineth our holy fathers authoritie, and all his diſguiſinges.

Laſt of all as once a craftie theefe whē he was eſpied and folowed, cryed vnto the people. Stoppe the thefe, ſtop the thefe. And as many to begyn with all, caſt firſt in an other mans teth that which he feareth ſhould be layd to his owne charge: euen ſo Rocheſter layeth to Martin Luthers charge the ſlaying & murtheryng of Chriſten men, becauſe they will not beleue in his doctrine, which thing Rocheſter and his brethrē haue not ceaſed to do now certein hundred yeares, with ſuch malice that whē they be dead, theyrage burnyng their bodies, of which ſome they them ſelues of lickelyhode killed before ſecretly. And becauſe that all the worlde knoweth that Martin Luther ſlayeth no mā, but killeth onely with the ſpirituall ſword, the word of God, ſuch cankred cōſciences as Rocheſter hath. Neither perſecuteth, but ſuffereth perſecution: yet Rocheſter with a goodly Argument proueth that he would do it if he could. And marke I pray you what an Oratour he is, and how vehemently Rocheſter is an Oratoure. he perſuadeth it. Martin Luther hath burned the Popes decretals: a manifeſt ſigne, ſayth he, that he would haue burnt the Popes holines alſo, if he had had him. A like Argument (which I ſuppoſe to be rather true) I make. Rocheſter and his holy brethrē haue burnt Chriſtes Teſtament: an euident ſigne verely that they woulde haue burnt Chriſt him ſelfe alſo if they had had him.

I had almoſt verely left out the Rocheſter is cleane beſide hymſelfe. chiefeſt point of all. Rocheſter both abhominable and ſhameleſſe, yea & ſterke mad with pure malice, and ſo adaſed in the braines with ſpite, that he cā not ouercome the truth that he ſeeth not, or rather careth not what he ſayth: in the ende of his firſt deſtruction, I would ſay inſtructiō as he calleth it, intēding to proue that we are iuſtified thorouh holy workes, alleageth halfe a texte of Paule of the fift to the Galathians (as his maner is to iuggle and cōuey craftely) fides per dilectionem operans. Which If Rocheſter be ſuch a iuggler: What ſuppoſe ye of the reſt? let Rocheſter be an example therfore to iudge them all. texte he thys wiſe Engliſheth: fayth which is wrought by loue, and maketh a verbe paſſiue of a verbe deponent. Rocheſter will haue loue to goe before and fayth to ſpring out of loue. Thus Antichriſt turneth the rotes of the tree vpward. I muſt firſt loue a bitter medicine (after Rocheſters doctrine) and then beleue that it is wholſome. When by naturall reaſon, I firſt hate a bitter medicine, vntill I be brought in belief of the phiſition, that it is holeſome, & that the bitternes ſhall heale me, and then afterward loue it of that beliefe. Doth the childe loue the father firſt, & thē beleue that he is his ſonne or heire, or rather becauſe he knoweth that he is his ſonne or heire and beloued, therfore loueth agayne? Iohn ſayth in the Faith is the roote: and loue ſpringeth of fayth. third of his firſt epiſtle. See what loue the father hath ſhewed vpon vs, that we ſhould be called his ſonnes. Becauſe we are ſonnes therefore loue we. Now by fayth are we ſonnes as Iohn ſayth in the fyrſt chapter of his Goſpel. He gaue them power to be the ſonnes of God, in that they beleued on hys name. And Paule ſayth, in the thyrd chapter of hys Epiſtle to the Galathians, we are all the ſonnes of God by the faith which is in Ieſus Chriſt. And Iohn in the ſayd chapter of hys epiſtle ſayth. Hereby perceaue we loue, that he gaue hys life for vs. We coulde ſee no loue nor cauſe to loue agayne, except that we beleued that he dyed for vs, and that we were ſaued thorough his death. And in the chapter folowing ſayth Iohn. Herein is loue: not that we loued God: but that he loued vs, and ſent his ſonne to make agreement for our ſinnes. So God ſent not hys ſonne for any loue that we had to hym: but of the loue, that he had to vs, ſent he hys ſonne, that we myght ſo loue & loue agayne. Paule lykewiſe in the 8. chapter to the Romaynes, after that he hath declared the infinite loue of God to vs ward, in that he ſpared not hys owne ſonne, but gaue hym for vs, cryeth out ſaying: who ſhall ſeparate vs from the loue of God? ſhall perſecution, ſhall a ſworde? &c. No, ſayth he, I am ſure that no creature ſhall ſeparate vs from the loue of God, that is, in Chriſt Ieſus our Lord: as who ſhould ſay, we ſee ſo great loue in God to vs warde in Chriſtes death, that though all miſfortune ſhould fall on vs, we can not but loue agayne. Now how know we that God loueth vs? verely by fayth. So therefore, though Rocheſter Though Rocheſter haue not the ſpirite to iudge ſpirituall thinges, yet ought reaſon to haue kept him from ſo ſhameful lying. But God hath blynded him to bring their falſhod to light. be a beaſt faythleſſe, yet ought naturall reaſon to haue taught hym, that loue ſpringeth out of fayth and knowledge: and not fayth and knowledge out of loue. But let vs ſee the text. Paule ſayth thus. In Chriſt Ieſu, neither circumciſion is any thyng worth, nor incircumciſion: but fayth which worketh thorow loue, or which thorow loue is ſtrōg or mighty in working, & not which is wrought by loue, as the iuggler ſayth. Faith that loueth Gods cōmaundemēts iuſtitieth a mā. If thou beleue gods promiſes in chriſt, and loue his commaūdementes, then art thou ſafe. If thou loue ye commaū demēt, then art thou ſure y• thy fayth is vnfained, & that gods ſpirit is in thee.

How fayth iuſtifieth before God in the hart, & how loue ſpringeth of fayth, and compelleth vs to worke, and how the workes iuſtifie before the worlde, & teſtifie what we are, & certifie vs that our fayth is vnfayned, and that ye right ſpirit of God is in vs, ſee in my booke of ye iuſtifiyng of faith, and there ſhalt thou ſee all thyng aboundantly. Alſo of the controuerſie betwene Paul and The controuerſy betwene Iames & Paule. Iames ſee there. Neuer the later, whē Rocheſter ſayth, if faith onely iuſtified, then both the deuils and alſo ſinners that lie ſtill in ſinne ſhould be ſaued, hys argument is not worth a ſtrawe. For neyther the deuils nor yet ſinners that continue in ſinne of purpoſe & delectation, Why deuils haue none of Paules fayth, nor ſinners that repent not. haue any ſuch fayth as Paul ſpeaketh of. For Paules fayth is to beleue Gods promiſes. Fayth (ſayth he) Rom. x. cōmeth by hearing, and hearing commeth by the worde of God. And how ſhall they heare wythout a preacher, and how ſhall they preach except they be ſent? As it is writtē (ſaith he) how beautifull are the fecte that bring glade tydinges of peace, and bringe tydynges of good thynges. Now when ſent God any meſſengers vnto the deuils to preach them peace, or any good thyng: The deuill hath no promiſe: he is therefore excluded from Paules fayth. The deuill beleueth that A mā may beleue that Chriſt died and many other thynges, 〈◊〉 not beleue in Chriſt. Chriſt dyed, but not that he dyed for hys ſinnes. Neither doth any that cō ſenteth in the hart to continue in ſinne, beleue that Chriſt dyed for him. For to beleue that Chriſt dyed for vs, is to ſee our horrible damnation, and how we What it is to beleue in Chriſt. were appointed vnto eternall paines, and to feele, and to be ſure that we are deliuered therefrō thorough Chriſt: in that we haue power to hate our ſins, and to loue Gods commaundements. All ſuch repent and haue their hartes looſed out of captiuitie and bondage of ſinne, and are therefore iuſtified thorough fayth in Chriſt. Wicked ſinners haue no fayth, but imaginations and opinions about Chriſt, as our ſchole men haue in their principles, about whiche they braule ſo faſt one with another. It is an other thyng to beleue y• the kyng is rich, & that he is rich vnto me, and that my part is therein: and that he will not ſpare a peny of his riches at my neede, when I beleue that the king is rich I am not moued. But when I beleue that he is rich for me, & that he will neuer faile me at my nede, then loue I, and of loue am ready to worke vnto the vttermoſt of my power: But let vs returne at the laſt vnto our purpoſe agayne.

WHat is the cauſe that laye men can Why ſay men can not rule. not now rule, as well as in times paſt, and as the Turkes yet doe? Ʋerely becauſe that Antichriſt wyth the miſte of hys iugglyng hath beguiled our eyes, and hath caſt a ſuperſtitious feare vpon the world of chriſten men, & hath taught thē to dread, not God & his worde, but hymſelfe and his word: not Gods law and ordinaunces, princes and officers which God hath ſet to rule the world, but his owne law and ordinaunces, traditions and ceremonies, and diſguiſed diſciples, which he hath ſet euery where to deceaue the world, and to expell the lyght of Gods worde, that his darcknes may haue roome. For we ſee by dayly experience of certayne hundred yeares lōg, that he which feareth neyther God nor hys worde, neyther regardeth father, mother, mayſter, or Chriſt hymſelf, which rebelleth againſt God ordinaunces, riſeth Men feare the Popes oyle more then Gods cōmaundement. agaynſt the kynges, and reſiſteth hys officers, dare not once lay handes on one of the Popes annoynted: no though he ſley hys father before hys face, or do violence vnto his brother, or defile his ſiſter, wife or mother. Like honour geue we vnto his traditions & ceremonies. What deuotion haue we when we are bleſſed (as they call it) with the chalice, or when the Byſhop lifteth vp his holy hand ouer vs? Who dare handle the chalice, touch the Alter ſtone, or put his hand in the fount, or hys finger into the holy oyle? What reuerence geue we vnto holy water, holy • yre, holy bread, holy ſalt, halowed belles, holy waxe, holy bowes, holy candels, and holy aſhes? And laſt of all vnto the holy cādle commit we our ſoules at our laſt departyng. Yea and of the very cloute which the Byſhop or his chapplen that ſtandeth by, knitteth about childrens neckes at confirmatiō, what lay perſon durſt be ſo bold as to to vnlooſe the knot? Thou wilt ſay, do not ſuch thinges bring the holy Ghoſt and put away ſinne and driue away ſpirites? I ſay that a ſtedfaſt fayth or belefe in Chriſt & in the promiſes that God hath ſworne to geue vs for hys ſake, bringeth the holy Ghoſt as all the Scriptures make mention, & as Paul ſayth (Actes. xix.) haue ye receaued the holy Ghoſt through fayth or beleuing? Fayth is the rocke where on Chriſt Fayth driueth y• deuil • away. buildeth hys congregation, agaynſt whiche • ayth Chriſt Math. xvj. hell gates ſhall not preuaile. As ſoone as thou beleueſt in Chriſt, the holy Ghoſt commeth, ſinne falleth away and deuils flye: when we caſt holy water at the deuill or ryng the belles, he fleeth, Why doe not the Byſhops make hym flee from ſhotyng of gunnes. as men do from young children, and mocketh with vs, to bring vs from the true fayth that is in Gods word vnto a ſuperſtitious, and a falſe belefe of our owne imagination. If thou haddeſt fayth & threweſt an vnhalowed ſtone at his head, he would earneſtly flee and without mockyng, yea though thou threweſt nothyng at all, he would not yet abyde.

Though that at the beginnyng miracles Ceremonies dyd not the miracle but fayth. were ſhewed through ſuch ceremonies, to moue the infidels to beleue the word of God. As thou readeſt how the Apoſtles annoynted the ſicke with oyle and healed them, and Paul ſent his pertelet or Iirkyn to the ſicke and healed them alſo. Yet was it not the ceremonie that did the miracle, but fayth of the preacher and the truth of God, which had promiſed to confirme and ſtabliſh his Goſpell with ſuch miracles. Therfore as ſoone as the gift of miracles ceaſed, ought the ceremonie to haue ceaſed alſo: or els if they will needes haue a ceremonie to ſignifie ſome promiſe or benefite of GOD (whiche I prayſe not but would haue Gods word preached euery Sonday, for which entent Sondayes and holy Let them tell what the ceremony meaneth. dayes were ordeined) then let them tel the people what it meaneth: and not ſet vp a haulde and a naked ceremonie without ſignificatiō, to make the people beleue therein, and to quenche the fayth that ought to be geuen vnto the word of God.

What helpeth it alſo that the Prieſt The prieſt diſguiſeth hym ſelfe with the paſſion of Chriſt. whē he goeth to Maſſe diſguifeth him ſelfe with a great part of the paſſion of Chriſt, and playeth out the reſt vnder ſilence with ſignes and profers, with noddyng, beckyng and mowyng, as it were Iacke an apes, when neither he him ſelfe neither any man els woteth what he meaneth? not at all verely, but hurteth and that excedyngly. For as much as it not onely deſtroyeth the fayth & quencheth the loue that ſhould Domme ceremonies quench fayth and loue and make the infidels to mocke vs. be geuen vnto the commaundements, and maketh the people vnthankefull, in that it bringeth them into ſuch ſuperſtition, that they thinke that they haue done aboundantly ynough for God, yea & deſerued aboue meaſure, if they be preſent once in a day at ſuch mummyng: But alſo maketh the infidels to mocke vs and abhorre vs, in that they ſee nothyng but ſuch apes play among vs, where of no man can geue a reaſon.

All this commeth to paſſe to fulfill the propheſie which Chriſt propheſied. The propheſie of Chriſt is fulfilled. Marke. xiij. And Luke. xxj. that there ſhall come in his name which ſhall ſay that they them ſelues are Chriſt. That do verely the Pope and our holy orders of Religion. For they vnder the name of Chriſt preach thē ſelues, their own word, and their own traditions, and teach the people to beleue in them. The Pope geueth pardons of his full power, of the treaſure of the Church and of the merites of Saintes. The Friers lykewiſe make their benefactours (which onely they call their brethren and ſiſters) partakers of their maſſes, faſting, watchynges, prayings and wolward goynges. Yea and whē a nouice of the obſeruauntes is profeſſed The teſtament of the obſeruauntes. the father aſketh him, will ye kepe the rules of holy S. Fraunces? and he ſayth yea: will ye ſo in dede ſayth he? the other aunſwereth: yea forſoth father. Then ſayth the father, and I promiſe you agayne euerlaſtyng lyfe. O blaſphemy. If eternall life be due vnto the pilde traditions of lowſie Friers, where is the Teſtament become that God made vnto vs in Chriſtes bloud? Chriſt ſayth Math. xxiiij. And Mark. xiij. that there ſhal come Pſeudo-Chriſts. Falſe annoynted. Which though I, for a conſideration haue tranſlated falſe Chriſtes, kepyng the Greeke word: yet ſignifieth it in the Engliſh falſe annoynted and ought ſo to be tranſlated. There ſhall come (ſaith Chriſt) falſe annoynted and falſe Prophetes, and ſhall do miracles and wonders, ſo greatly that if it were poſſible, the very elect or choſen ſhould be brought out of the way. Compare the Popes doctrine vnto the word of GOD, and thou ſhalt finde that there hath ben, and yet is a great goyng out of the way, and that euill men and deceauers (as Paul propheſied. ij. Timo. iij.) haue preuailed and waxed worſe and worſe, beguiling other as they are beguiled them ſelues. Thou trembleſt and quakeſt ſaying: ſhall God let vs go ſo ſore out of the right way? I aunſwere it is Chriſt that warneth vs, Chriſtes propheſis▪ be it neuer ſo terrible muſt be yet fulfilled. which as he knew all that ſhould follow, ſo propheſied he before and is a true Prophet, and his propheſie muſt nedes be fulfilled.

GOd annoynted hys ſonne Ieſus with the holy Ghoſt, and therfore Chriſt was neither ſhanen nor ſhorne nor annoynted with oyle. called him Chriſt, which is as much to ſay as annoynted. Outwardly he diſguiſed him not but made hym like other mē and ſent him into the world to bleſſe vs, and to offer him ſelfe for vs a ſacrifice of a ſwete ſauour, to kill the ſtench of our ſinnes, that God hence forth ſhould ſmell them no more, nor thinke on them any more: and to make full & ſufficient ſatiſfaction or amendes for all them that repent, beleuyng the truth of god, and ſubmitting them ſelues vnto his ordinaūces both for their ſinnes that they do, haue done and ſhal do. For ſinne we through fragilitie neuer ſo oft, yet as ſoone as we repente and come into the right way agayne, and vnto the Teſtament whiche God hath made in Chriſtes bloud, our ſinnes vaniſh away as ſmoke in the winde, and as darkenes at the commyng of light, or as thou caſt a litle bloud or milke into yt mayne ſee. In ſo Hee that doth ought to make ſatiſfaction or to get heauen hath loſt his parte of Chriſtes bloud. much that who ſoeuer goeth about to make ſatiſfactiō for his ſinnes to God ward, ſaying in his hart, this much haue I ſinned, this much will I doe agayne, or this wiſe will I lyue to make amendes with all, or this wil I do to get heauen with all, the ſame is an infidell, faythleſſe and damned in his deede doing, and hath loſt his part in Chriſtes bloud: becauſe he is diſobedient vnto Gods Teſtamēt, and ſetteth vp an other of his owne imagination, vnto which he will compell God to obey. If we loue God we haue a cō maundemēt to loue our neighbour alſo, as ſayth Iohn in his Epiſtle. And if we haue offended him to make him amendes, To our neighbour make we amendes. or if we haue not wherewith, to aſke him forgeueneſſe, and to doe and ſuffer all thynges for his ſake, to wynne him to God & to noriſh peace and vnitie: but to Godward Chriſt is an euerlaſtyng ſatiſfaction and euer ſufficient.

Chriſt when he had fulfilled hys The Apoſtles were neither ſhaue nor ſhoren nor annoynted with oyle. courſe, annoynted hys Apoſtles and diſciples with the ſame ſprite, and ſent them forth without all maner diſguiſing, like other men alſo, to preach the attonemēt and peace which Chriſt had made betwene God and man. The Apoſtles likewiſe diſguiſed no man, but choſe men annoynted wyth the ſame ſpirit: one to preach the worde of God, whom we call after the greeke tounge Byſhop: an ouerſear. a Byſhop or a Prieſt, that is, in Engliſhe, an ouerſear and an Elder. How he was annointed, thou readeſt. i. Timothe. iij. A Byſhoppe or an ouerſear The true annoynting old Prieſt. muſt be faultleſſe, the huſband of one wife. (Many Iewes and alſo Gentils that were conuerted vnto the faith, had at that tyme diuers wines, yet were not compelled to put any of thē away, which Paule becauſe of enſāple would not haue preachers for as much as in Chriſt we returne agayne vnto y• firſt ordinaunce of God, that one man and one woman ſhould goe together) he muſt be ſober, of honeſt behauiour, honeſtly apparelled, harbarous (that is, ready to lodge ſtraungers, apte to This oyle is not among our Byſhops. teach, no dronckard, no fighter, not geuen to filthy lucre: but gentle, abhorring fyghting, abhorring couetouſnes, and one that ruleth hys owne houſeholde honeſtly, hauing children vnder obedience wyth all honeſtie. For if a man can can not rule hys owne houſe, how can he care for the congregation of God? he may not be younge in the fayth, or as a man would ſay a Nouice, leaſt he ſwell and fall into yt iudgement of yt euill ſpeaker, that is, he may not be vnlearned in the ſecretes of the fayth. For ſuch are attonce ſtubburne, and headſtrong, and ſet not a little by themſelues. But alas, we haue aboue twenty thouſand that know no more ſcripture then is written in their portoues, and among them is he exceding well learned that can turne to his ſeruice. He muſt be well reported of thē yt are without: leaſt he fal into rebuke, and into the ſnare of the euill ſpeaker, that is, leaſt the infidels which yet beleue not, ſhould be hurt by hym, and driuen from the fayth, if a man that were defamed were made head or ouerſeer of the congregation.

He muſt haue a wife for two cauſes, Prieſtes ought to to haue wiues & why. one, that it may therby be knowē who is mete for the rowme. He is vnapt for ſo chargeable an office, which had neuer houſholde to rule. An other cauſe is, that chaſtity is an exceeding ſeldom gift, and vnchaſtitie exceding perilous for that degree. In as much as y• people looke as well vnto the liuyng as vnto the preachyng, and are hurte at once if the liuing diſagree, and fall frō the fayth, and beleue not the worde.

This ouerſeer, becauſe he was takē What the Prieſtes dutie is to do: & what to haue. from hys owne buſines and labour, to preach Gods word vnto the pariſhe, hath right by the authoritie of hys office, to chalenge an honeſt liuyng of yt pariſhe, as thou mayſt ſee in y• Enangeliſtes, and alſo in paule. For who will haue a ſeruaunt and will not geue hym meate, drinke, and rayment, and all things neceſſary? How they would Men are not bound to pay the Prieſt in tithes, by Gods law. pay hym, whether in money, or aſſigne hym ſo much rent, or in tithes, as the guiſe is now in many countreies, was at their libertie.

Lykewiſe in euery congregation Deacon what it ſignifieth and what is his office. choſe they an other after the ſame enſample, and euen ſo annointed, as it is to ſee in the ſayd chapter of Paule, and Act. vj. Whom after the Greeke word we call Deacon, that is to ſay in Engliſh, a ſeruaunt or a miniſter, whoſe office was to helpe and aſſiſte ye Prieſt, and to gather vp his dutie, and to gather for the poore of the pariſhe, which were deſtitute of frends and could not No beggers. worke, common beggers to runne frō dore to dore, were not thē ſuffered. On yt Saintes dayes, namely, ſuch as had How holy dayes and offerynges came vp. ſuffered death for the worde ſake, came men together into the church, and the Prieſt preached vnto them, and exhorted them to cleaue faſt vnto the worde, and to be ſtrong in the fayth, and to fight againſt the powers of the world, wyth ſuffering for their faythes ſake, Saintes were not yet Gods. after the enſample of the Saintes. And taught thē not to beleue in the ſaintes and to truſt in their merites, and to make Gods of them: but tooke the ſaintes for an example only, and prayed God to geue them lyke fayth and truſt in hys worde, and lyke ſtrength and power to ſuffer therefore, and to geue them ſo ſure hope of the lyfe to come, as thou mayſt ſee in the collectes of Saint Laurence and of Saint Stephen in our Lady matens. And in ſuch dayes, as we now offer, ſo gaue they euery mā his portion according to his abilitie, and as God put in his hart, to the maintenaunce of the prieſt, Deacō, and other common miniſters, and of the poore, and to finde learned men to teach, and ſo forth. And all was put in the handes of the Deacon, as thou mayſt ſee in ye lyfe of Saint Laurence, and in the hiſtories. And for ſuch purpoſes Why lādes were geuē vnto the ſpirituall officers befor we fell from the fayth. gaue men landes afterwarde to eaſe the pariſhes, and made hoſpitals, and alſo places to teach their children, and to bring them vp, and to nourtour them in Gods worde, which landes our Monkes now deuour.

Antichriſt.

ANtichriſt of an other maner hath ſent forth his diſciples, thoſe falſe annointed of which Chriſt warneth vs Falſe annoynted. before, that they ſhould come & ſhewe miracles and wonders, euen to bring the very elect out of the way, if it were poſſible. He annointeth them after the Shauyng is borowed of the heathen, and oylyng of y• Iewes. maner of y• Iewes, and ſhaueth them & ſhoreth them after the maner of the Heathen Prieſtes, whiche ſerue the Idoles. Heſendeth them forth not with falſe oyle onely, but with falſe names Falſe names. alſo. For compare their names vnto their deedes, and thou ſhalt finde them falſe. He ſendeth them forth as Paule propheſied of them. ij. Theſſ. ij. wyth lying ſignes & wonders. What ſigne Lying ſignes. is the annointing? that they be full of the holy ghoſt. Compare them to the ſignes of the holy ghoſt which Paule reckoneth, and thou ſhalt fynde it a falſe ſigne. A Biſhop muſt be faultles, the huſband of one wyfe. Nay ſayth yt No wife but • n whore. Pope, the huſband of no wife, but the holder of as many whores as he liſteth. God commaundeth all degrees, if they burne, and can not liue chaſt, to marry. The Pope ſaith, if thou burne take a diſpenſation for a Concubine, Take a diſpenſation. and put her away when thou art olde, or els as our Lawyers ſay, ſi non caſte tamen caute, that is, if ye liue not chaſte, Knaueate. ſee ye cary cleane, and play the knaue ſecretly. Harbarous, yea to whores and baudes, for a poore man ſhall as ſoone breake his necke as his faſt with them, but of the ſcraps and wyth the dogges, when dinner is done. Apt to teach, and as Peter ſayth. j. Pet. ij. ready alwayes to geue an anſwere to euery man that axeth you a reaſon of the hope that ye haue, and that wyth meekenes. Which thing is ſignified by the bootes which doctours of diuinitie Bootes. are created in, becauſe they ſhould be ready alwayes to goe thorough thicke and thinne, to preach Gods worde, & by the Byſhoppes two horned miter, Miters. which betokeneth the abſolute & perfect knowledge that they ought to haue in the new Teſtamēt and the olde. Be not theſe falſe ſignes? For they beate onely and teach not. Yea ſaith yt Pope Cite them. if they will not be ruled, cite them to Poſe thē. appeare, and poſe them ſharply, what they hold of the Popes power, of hys Pardons, of his Bulles, of Purgatory, of ceremonies, of confeſſion and ſuch like creatures of our moſt holy fathers. If they miſſe in any point, make heretickes of them and burne them. If they be of mine annoynted and beare Make thē heretickes. my marke, diſgreſſe them, I would ſay diſgraduate them and (after the example Burne thē of noble Antiochus. ij. Mach. vij.) pare the crownes and the fingers of them, and tormēt them craftly, and for very payne make them deny the truth. But now ſay our Biſhops, becauſe the truth is come to farre abroad, and yt lay people begyn to ſmell our wiles, it is beſt to oppreſſe them with craft ſecretly, & to tame them in priſon. Yea let vs finde the meanes to haue them in the kyngs priſon, and to make treaſon of ſuch doctrine: Yea we muſt ſtyrre vp ſome warre one where or an other, to bryng the people into an other imagination. If they be Gentlemen abiure them ſecretly.

Curſe them iiij. times in the yeare. Curſe thē. Make them afrayde of euery thyng and namely to touch mine annoynted, Feare thē. and make them to feare the ſentence of the Church, ſuſpentiōs, excōmunications and curſes. Be the right or wrōg, beare them in hand that they are to be feared yet. Preach me and mine authoritie, & how terrible a thyng my curſe is, and how blacke it maketh their ſoules. On the holydayes which were ordeined to preach Gods word, ſet vp long ceremonies, long Matines, long Maſſes, and lōg Euenſonges, and all in Latin that they vnderſtand not: and All in Latine. roule them in darkenes, that ye may lead them whether ye will. And leſt Rolle thē. ſuch thinges ſhould be to tedious, ſing Syng. ſome, ſay ſome, pype ſome, ryng the Ryng. belles and lulle them and rocke them a ſlepe. And yet Paul ij. Cor. xiiij. forbiddeth Lulle thē. to ſpeake in the church or congregatiō Rocke thē a ſlepe. ſaue in the toung that all vnderſtand. For the lay man thereby is not edified or taught. How ſhall the lay man ſay Amen (ſayth Paule) to thy bleſſing or thankes geuyng, when he woteth not what thou ſayſt? He wotted not whether thou bleſſe or curſe. What then ſayth the Pope, what care Pray in Latin. I for Paul. I commaunde by the vertue of obedience to read the Goſpell in Latine. Let them not pray but in Latine, Say them a Goſpell. no not there Pater noster. If any be ſicke, go alſo and ſay them a Goſpell and all in Latin: yea to the very corne and frutes of the field in the proceſſion weeke, preach the Goſpell in Latine. Make the people beleue, that it ſhall grow the better. It is verely as good to preach it to ſwyne as to men, if thou preach it in a toung they vnderſtand not. How ſhall I prepare my ſelfe to Gods commaundementes? How ſhal I be thankefull to Chriſt for his kindnes? How ſhall I beleue the truth and promiſes which GOD hath ſworne, while thou telleſt them vnto me in a toung which I vnderſtand not?

What then ſaith me Lord of Caunterbury to a Prieſt that would haue What quod my Lord of Canterbury. had the new Teſtament gone forth in Engliſhe: What (ſayth he) wouldeſt thou that the lay people ſhould wete what we do?

No fighter, which I ſuppoſe is ſignified by the croſſe that is borne before Croſſe. the hye Prelates and borne before thē in proceſſion: Is that alſo not a falſe ſigne? What Realme can be in peace for ſuch turmoylers? What ſo litle a Turmoylers. Pariſhe is it, but they will picke one quarell or an other with them, either for ſome ſyrplis, creſome or mortuary, either for one trifle or other, and cyte them to the arches? Traytors they are to all creatures and haue a ſecret conſpiration betwene them ſelues. One The craft of the Prelates. craft they haue, to make many kyngdomes and ſmall, and to noriſh olde titles or quarels, that they may euer moue them to warre at their pleaſure. And if much landes by any chaunce, fall to one man, euer to caſt a bone in the way, that he ſhall neuer be able to obteine it, as we now ſee in ye Empeperour. Why? For as lōg as the kyngs be ſmall, if God would open the eyes of any to ſet a reformation in his Realme, then ſhould the Pope interdict Interdict his land, and ſend in other Princes to conquere it.

Not geuen to filthy lucre, but abhorryng couetouſnes. And as Peter ſayth. i. Pet. v. Takyng the ouerſight of them, not as though ye were compelled thereunto: but willingly.: Not for deſire of filthie lucre, but of a good minde: not as though ye were Lordes ouer the Pariſhes (ouer the Pariſhes quoth he) O Peter Peter thou waſt to Peter 〈◊〉 neuer to ſchole at the arches. long a fiſher, thou waſt neuer brought vp at the arches, neither waſt maſter of the Rolles, nor yet Chaunceler of England. They are not content to raigne ouer kyng and Emperour and the whole earth: but chalenge authoritie alſo in heauen and in hell. It is not inough for them to raigne ouer all that are quicke, but haue created them a Purgatory, to raigne alſo ouer the dead, and to haue one kyngdome more The Pope hath one kyngdome more then God hymſelfe. then God him ſelfe hath. But that ye be an enſample to the flocke (ſayth Peter.) And whē the chief ſhepheard ſhal appeare ye ſhall receaue an incorruptible crowne of glory. This abhorring of coueteouſnes is ſignified as I ſuppoſe by ſhauyng and ſheryng of the Shering what it ſignifieth. of the heare, that they haue no ſuperfluitie. But is not this alſo a falſe ſigne? yea verely it is to them a remē braunce to ſhere and ſhaue, to heape benefice vpon benefice, promotion vppon promotion, dignitie vpon dignitie, Byſhopricke vppon Biſhopricke, with pluralities, vnions and Tot quots. Tot quot.

Firſt by the authoritie of the Goſpell they that preach the word of God in euery Pariſh and other neceſſary miniſtreys, haue right to chalenge an honeſt liuyng like vnto one of the brethren, and therewith ought to be content. Biſhops and prieſtes that preach Biſhops that preach not. not, or that preach, ought ſaue Gods word, are none of Chriſtes, nor of hys annoyntyng: but ſeruauntes of the beaſt whoſe marke they beare, whoſe worde they preache, whoſe law they mainteine cleane agaynſt Gods law, and with their falſe ſophiſtry geue him greater power then God euer gaue to his ſonne Chriſt.

BUt they as vnſatiable beaſtes not vnmindfull why they were ſhauen and ſhoren, becauſe they will ſtand at no mans grace, or bee in any mans daunger, haue gotten into their owne handes, firſt the tyth or tenth of all the Tithes. realme. Then I ſuppoſe with in a litle or all together the third foote of all the temporall landes.

Marke well how many perſonages Temporall landes. or vicarages are there in the Realme, which at the leaſt haue a plow land a peece. Then note the landes of Byſhoppes, Abbotes, Pryors, Nunnes, knyghtes of Saint Johns, Cathedrall Churches, Colleges, Chauntryes and Frechapels. For though the houſe fall Frechappell. in decay, and the ordinaunce of the foū der be loſt, yet will not they looſe the landes. What commeth once in, may neuer more out. They make a Frechapell of it, ſo that he which enioyeth it ſhall do nought therefore. Beſides all this, how many chaplaynes do Gentlemen finde at their owne coſt in their houſes. How many ſing for ſoules by teſtamentes. Then the prouing of Teſtamentes, Teſtamentes. the priſing of goodes, the Byſhop of Caunterburies prerogatiue. Is that not much thorough the Realme in a yeare? Foure offeryng Offering dayes. Priuy tythes. dayes and priuy tythes. There is no ſeruaunt, but that he ſhall paye ſomewhat of his wages. None ſhal receaue the body of Chriſt at Eaſter, be he neuer ſo poore a begger, or neuer ſo younge a lad or mayde, but they muſt paye ſomewhat for it. Then mortuaryes Mortuaries. for forgotten tythes (as they ſay) And yet what Parſon or Ʋicar is there that will forget to haue a Pygin houſe to pecke vp ſomewhat both at ſowing tyme, and at harueſt whē corne is ripe. They will forget nothing. No man ſhall die in their debt, or if any mā do, he ſhall pay it when he is dead. They will looſe no thing. Why? It is Gods, it is not theirs. It is Saint Cudberts rentes, Saint Albans landes, Saint Edmondes right, Saint Peters patrimony ſay they, and none of ours. Item if a man die in an other mans pariſhe, If he die frō home. beſides that he muſt pay at home a mortuary for forgotten tythes, he muſt there pay alſo y• beſt that he there Thou muſt paye ere thou paſſe. hath. Whether it be an horſe of twenty pound, or how good ſo euer he be: eyther a chayne of golde of an hundreth marke, or fiue hundreth pounde, if it ſo chaunce. It is much verely for ſo little payne taking in confeſſion and in miniſtring the Sacraments. Then beadrolles. Item chryſome, Churchinges, banes, weddinges, offering at weddinges, offering at buriynges, offering to Images, offering of waxe & lightes, which come to their vauntage, Pety pillage. beſides the ſuperſtitious waſt of waxe in torches and tapers thoroughout the land. Then brotherhoodes and pardoners. What get they alſo by confeſſions? Yea, and many enioyne penāce Confeſſion. to geue a certayne for to haue ſo many Maſſes ſayde, and deſire to prouide a chappellayne themſelues. Soule maſſes, diriges, monethmyndes, yeare myndes, Alſoulday and trentals. The mother Church and the hie altar muſt haue ſome what in euery Teſtament. Firſt Maſſe. Profeſſinges. Conturations. Offeringes at Prieſtes fyrſt Maſſes. Itē no mā is profeſſed, of what ſoeuer religion it be, but he muſt bring ſomewhat. The halowing or rather coniuring of Churches, chappels, altars, ſuperaltares, chalice, veſtimēts & belles. Then booke, bell, cādleſticke, organes, chalice, veſtimentes, copes, altere clothes, ſyrpleſes: towels, baſens, ewars, ſhepe, ſenſer and all maner ornaments muſt be founde them freely, they will not geue a myte thereunto. Laſt of all what ſwarmes of beggyng Friers are there. The Parſon ſhereth, the Ʋicare Parſon. Ʋicare. Pariſhe prieſt. Fryers. ſhaueth, the Pariſh Prieſt polleth, the Frier ſcrapeth, and the Pardoner pareth, we lacke but a butcher to pulle of the ſkinne.

What get they in their ſpirituall Spirituall lawe. law (as they call it) in a yeare, at the arches & in euery dioces? what get the Cōmiſſaries, and Officials with their ſomners and apparitars by bawdery in a yeare? Shall ye not finde Curates A proper commoditie of confeſſion. inough which to flatter the Commiſſaries and Officials with all that they may go quite them ſelues, ſhall open vnto them the confeſſiōs of the richeſt of their Pariſhes. Whom they cite priuely, and lay to their charges ſecretly. If they deſire to know their accuſers, nay ſay they, the matter is knowen well inough, and to more then ye are ware of. Come lay your hand on the Laye your hand on the booke. booke, if ye forſwere your ſelfe, we ſhal bring proues, we will handle you, we will make an example of you. Oh how terrible are they? Come and ſwere (ſay they) that ye wilbe obedient vnto our iniunctions. And by that craft wryng they their purſes and make them drop as long as there is a peny in them. In three or foure yeares ſhall they in thoſe offices get ynough to pay for a Byſhops bulle. What other thyng are theſe in a Realme ſaue horſleches and euen very maggotes, cankres, & caterpillers, which deuour no more but all that is grene, and thoſe wolues which Paul propheſied ſhould come & ſhould not ſpare the flocke. Actes. xx. Chapter. And whiche Chriſt ſayd ſhould come in lambes ſkynnes, and bad vs beware of them and iudge them by their workes.

THough as I before haue ſufficiētly No man may auēge ſaue the kyng▪ and he is bound by his office. proued, a Chriſten mā muſt ſuffer all thyng, be it neuer ſo great vnright, as long as it is not agaynſt Gods commaundement, neither is it lawfull for him to caſt any burthen of his backe by his owne authoritie, tyll God pull it of which layd it on for our deſeruinges, yet ought the kynges euery where to defend their realmes frō ſuch oppreſſion, if they were Chriſten, which is ſeldom ſeene: and is an harde thyng verely, though not impoſſible. For alas they be captiues or euer they Kinges are in captiuitie. be kyngs, yea almoſt er they be borne. No man may be ſuffered about hym but flatterers, and ſuch as are fyrſt ſworne true vnto our moſt holy fathers the Byſhops, that is to ſay, falſe to God and man.

If any of the nobles of the realme be true to the kyng, and ſo bolde that he dare councell him that which ſhould be to hys honour, and for the wealth of the realme. They will waite a ſeaſō for hym (as men ſay) They wyll prouide a ghoſtly father for hym. God bring their wickednes to light. There is no miſchiefe wherof they are not the roote, nor bloudſhedde, but thorough their cauſe, either by their counſell, or in that they preach not true obedience, and teach not the people to feare God. If any faythfull ſeruaunt be in all the courte, he ſhall haue twēty ſpies wayting vpon him, he ſhalbe caſt out of the courte, or (as the ſaying is) conuayed to Callice, and made a captayne, or an Ambaſſadoure, he ſhalbe kepte farre inough from the kynges preſence.

The kinges ought I ſay to remember The dutie of kynges. that they are in Gods ſteede, & ordayned of God, not for themſelues, but for the wealth of their ſubiectes. Let them remember that their ſubiectes are their brethren, their fleſhe & bloud, members of their owne body, and euē their owne ſelues in Chriſt. Therefore ought they to pitie them, & to rid them from ſuch wylye tyrāny which encreaſeth more and more dayly. And though that the kynges by the falſhod of the Byſhops and Abbottes, be ſworne to defend ſuch liberties: yet ought they Vnlawfull othes ought to be broken, and may without diſpenſation. not to keepe their othes, but to breake them. For as much as they are vnright and cleane agaynſt Gods ordinaunce, and euen but cruell oppreſſion, contrary vnto brotherly loue and charitie. Moreouer the ſpirituall officer ought to puniſh no ſinne, but and if any ſinne The kyng only ought to puniſh ſinne: I meane that is broken forth, the hart muſt remaine to God. breake out the kyng is ordained to puniſhe it, and they not: but to preach & exhort thē to feare God, and that they ſinne not.

And let the kinges put downe ſome of theyr tyranny, and turne ſome vnto a common wealth. If the tenth part of ſuch tyranny were geuen the kyng yearely, & laide vp in the ſhyre townes agaynſt the realme had neede, what would it grow to in certayne yeares? Moreouer one kyng, one lawe, is Gods ordinaunce in euery realme. Therefore ought not the king to ſuffer them to haue a ſeuerall lawe by themſelues, and to draw hys ſubiectes thether. It is not mete will they ſay, that a ſpirituall man ſhould be iudged of a worldly or a temporall man. O abhomination: The ſprite perteineth vnto the ſhauen onely. ſee how they deuide and ſeparate themſelues? If the laye man be of the worlde, ſo is he not of God. If he beleue in Chriſt, then is he a mēber of Chriſt, Chriſtes brother, Chriſtes fleſhe, Chriſtes bloud, Chriſtes ſpouſe, coheyre wyth Chriſt, and hath his ſpirite in earneſt, and is alſo ſpirituall. If they woulde robbe vs of the ſpirite of God, why ſhould they feare to robbe vs of worldly goodes? Becauſe thou art put in office to preach Gods word, art thou therefore no more one of the brethren? is the Maior of London no more one of the Citie, becauſe he is the chiefe officer? Is the kyng no more of the realme becauſe he is head thereof? The king is in the roome of God, and The kings law is Gods law. hys lawe is Gods lawe, and nothyng but the lawe of nature and naturall equitie, which God graued in the harts of men. Yet Antichriſt is to good to be iudged by the lawe of God, he muſt haue a new of hys owne making. It were mete verely that they went to no lawe at all. No more needed they, if they woulde ſtudie to preach Gods worde truely, and be contented wyth ſufficient, and to be lyke one of theyr brethren.

If any queſtion aroſe about y• fayth, How men ought to iudge, queſtions of the ſcripture. or of the ſcripture, that let them iudge by the manifeſt and open ſcriptures, not excluding the laye men. For there are many founde among the laye men, which are as wiſe as the officers. Or els when the officer dyeth, how coulde we put an other in hys roome? Wyl • thou ſo teach xx. xxx. xl. or fifty yeares, that no man ſhall haue knowledge or iudgement in Gods worde ſaue thou onely? Is it not a ſhame that we We come oft to ſchole. But are neuer caught. Chriſtē come ſo oft to Church in vaine, whē he of foure ſcore yeare olde knoweth no more then he that was borne yeſterday.

Moreouer when the ſpirituall officers haue excommunicate any man, or haue condemned any opinion for hereſy: Let not the kyng nor temporall officers puniſh & ſley by & by at their Kinges ought to ſee what they doe and not to beleue the Byſhoppes, namely, ſeing their liuing is ſo ſore ſuſpects, commaundement. But let them looke on Gods worde, and compare theyr iudgement vnto the ſcripture, and ſee whether it be right or no, and not beleue them at the fyrſt choppe, whatſoeuer they ſay, namely in thynges that pertayne vnto their owne authorities and power. For no mā is a right iudge in his owne cauſe. Why doth Chriſt cō ma •… de the Scripture to be preached vnto all creatures, but that it pertaineth It perteineth vnto all men to know the ſcriptures. vnto all mē to know them? Chriſt referreth him ſelfe vnto the ſcriptures Iohn. v. And in the. xj. Chapter of Mathew, vnto the queſtion of Iohn Baptiſtes Diſciples hee aunſwered. The blind ſee, the lepers are clenſed, the dead ariſe againe &c. meanyng that if I do the workes which are propheſied that Chriſt ſhould do when he cō meth, why doubt ye whether I be hee or no, as who ſhould ſay, aſke y• ſcripture whether I be Chriſt or no, & not my ſelfe. How happeneth it then that our Prelates wil not come to the light alſo that we may ſee whether their workes be wrought in GOD or no? Why feare they to let the • ay men ſee what they do? Why make they all their examinations in darkenes? Why examine ☞ they not their cauſes of hereſie openly, as the lay men do their fellous and murtherers? Wherefore did Chriſt and his Apoſtles alſo warne vs ſo diligently of Antichriſt, and of falſe Prophetes that ſhould come? Becauſe that we ſhould ſlomber or ſleepe careleſſe, or rather that we ſhould looke in the light of the Scripture with all diligēce to ſpie them when they came, and not to ſuffer our ſelues to be diſceaued and led out of y• way? Iohn biddeth iudge the ſpirites. Whereby ſhall we iudge them but by the Scripture? How ſhalt thou know, whether the Prophet be true or falſe, or whether hee ſpeake Gods word of his owne head, if thou wilt not ſee the Scriptures? Why ſayd Dauid in the ſecond Pſalme be learned Be learned ye that iudge the earth. ye that iudge the earth, leſt the Lord be angry with you, and ye periſh frō the right way?

A terrible warnyng verely: yea and looke on the ſtories well, & thou ſhalt finde very few kinges ſence the beginning of the world that haue not periſhed from the right way, and that becauſe they would not be learned.

The Emperour and Kynges are The kings are become Antichriſts hangmen. nothyng now a dayes but euen hangmen vnto the Pope and Byſhops, to kill whoſoeuer they condemne, without any more a do, as Pylate was vnto the Scribes and Phariſeis and the hye Byſhops, to hang Chriſt. For as thoſe Prelates aunſwered Pylate (whē he aſked what he had done) if he were not an euill doer, we would not haue brought him vnto thee. As who ſhould ſay, we are to holy to do any thyng amiſſe, yu mayſt beleue vs well inough: yea and his bloude on our heades, ſayd they, kill him hardly, we will beare the charge, our ſoules for thyne: we haue alſo a law by which he ought to dye, for he calleth him ſelfe Gods ſonne. Euen ſo ſay our Prelates, he ought to dye by our lawes, he ſpeaketh agaynſt the Church. And your grace is ſworne to defend the liberties and ordinaunces of the Church, and to maynteine our moſt holy fathers authoritie: our ſoules for yours, ye ſhall do a meritorious dede therin. Neuertheles as Pylate eſcaped not the iudgement of God, euen ſo is it to be feared leſt our temporall powers ſhall not. Wherfore be learned ye that iudge the Be learned ye that iudge the earth. earth leſt the Lord be angry with you and ye periſh from the right way.

Who ſlew the Prophetes? Who ſlew Who ſlew the prophetes. Chriſt? Who ſlew his Apoſtles? Who the martirs and all the righteous that euer were ſlayne? The kynges and the temporall ſword at the requeſt of the falſe Prophetes. They deſerued ſuch murther to do, and to haue their part with ye hypocrites, becauſe they would not be learned, and ſee the truth them ſelues. Wherfore ſuffered y• Prophets? Why were the prophetes ſlayne? becauſe they rebuked the hypocrites which beguiled the world, and namely Princes and rulers and taught them to put their truſt in thynges of vanitie and not in Gods word. And taught What deedes of mercy teach the hipocrited? them to do ſuch deedes of mercy as were profitable vnto no man but vnto the falſe Prophetes them ſelues onely, makyng marchaūdiſe of Gods word. wherfore ſlew they Chriſt? euen for rebuking Why flew they chriſt? the hipocrites: becauſe he ſaid, wo be to you Scribes and Phariſeis hypocrites, for ye ſhut vp the kyngdome of heauē before men Math. xxiij. that is, as it is writtē. Luke. xj. ye haue taken away the keye of knowledge. The keyes. The law of God whiche is the keye wherewith men bynde, and the promiſes which are the keyes wherewith men looſe, haue our hypocrites alſo taken away. They will ſuffer no man to know Gods word, but burne it and make hereſie of it: yea and becauſe the people begyn to ſmell their falſehode they make it treaſon to the kyng and Chriſt is a traitor and a breaker of the kynges peace. breakyng of the kynges peace to haue ſo much as their Pater noſter in Engliſh. And in ſtede of Gods law, they bynde wt their owne law. And in ſtede of Gods promiſes they loſe & iuſtifye How the hypocrites bynde and loſe. ☞ with pardons and ceremonies, which they them ſelues haue imagined for their owne profite. They preach it were better for thee to eate fleſhe on good Friday then to hate thy neighbour: but let any man eate fleſh but on a Saterday or breake any other tradition of theirs, and he ſhalbe bounde & not loſed, till hee haue payd the vtter moſt farthing, either with ſhame moſt vyle, or death moſt cruell, but hate thy neighbour as much as thou wilt and thou ſhalt haue no rebuke of them, yea robbe him, murther him, and thē come to them and welcome. They haue a ſā ctuary for thee, to ſaue thee, yea and a neckuerſe, if thou canſt but read a litle Latinly, though it be neuer ſo ſoryly, ſo that y• be ready to receaue y• beaſtes marke. They care for no vnderſtandyng: it is inough, if thou canſt rowle vp a payre of Mattens or an Euenſong and mumble a few ceremonies. And becauſe they be rebuked, this they rage. Be learned therefore ye that Be learned ye that iudge the earth. iudge y• world leſt God be angry with you, and ye periſh from the right way.

Wo be to you ſcribes, and phariſeis ypocrites, ſayth Chriſt, Math. xriij. for • or rebukyng this 〈…〉 . And for the ſame cauſe are we perſecutes. ye deudure widdowes houſes vnder a coulor of long prayer. Our hypocrites robbe not the widdowes onely: but Knight, Squyre, Lord, Duke, Kyng, and Emperour, and euen the whole world vnder the ſame couloure: teaching the people to truſt in their prayers, and not in Chriſt, for whoſe ſake God hath forgeuen all the ſynne of the whole worlde, vnto as many as repēt and beleue. They feare thē with purgatory, and promyſe to pray perpetually, They bee 〈…〉 Purgatory that make perpetu •… . leaſt the lādes ſhould euer returne home agayne vnto the right heyres. What haſt thou bought with robbyng thy heyres, or wyth geuing the hypocrites that which thou robbeſt of other men? Perpetuall prayer? Yea perpetuall payne. For they appoint thee no tyme of deliueraunce, their prayers are ſo mighty. The Pope for money can Why it is 〈◊〉 Pur gatory. empty purgatory when he will. It is verely purgatory. For it purgeth and maketh cleane riddaunce: yea it is hel. For it deuoureth all thynges. Hys fatherhode ſendeth them to heauen with ſcala coeli: that is, wyth a ladder to ſcale Scala C •… . the walles. For by the dore Chriſt, wil they not let them come in. That dore The doore is ſtopt vys ye muſt clyme and ſcale the walles. haue they ſtopped vp, and that becauſe ye ſhould buye ladders of them. For ſome they pray dayly which gaue thē perpetuities, and yet make Saintes of them, receauing offeringes in theyr Some are prayed for and prayed to alſo. names, and teaching other to pray to them. None of them alſo which taketh vpon them to ſaue other wyth their prayers, truſteth to be ſaued thereby The craft that helpeth other helpeth not his owne maſter. themſelues, but hyre other to pray for them.

Moyſes taketh recorde of God that he tooke not of any of the people ſo much as an Aſſe, neither vexed any of Prayer was not ſold in the old tyms. them. Numeri. xvj. Samuell in yt fyrſt booke of kynges the xij. chapter, aſked all Iſraell whether he had taken any mans Oxe, or Aſſe, or had vexed any man, or had taken any gift or rewarde of any man. And all the people teſtified nay, yet theſe two both taught the people, and alſo prayed for them as much as our prelates doe. Peter. j. Peter. v. exhorteth the elders to take the ouerſight of Chriſtes flocke, not for filthy lucre: but of a good will euen for loue. Paul. Act. xx. taketh the Prieſtes or elders to recorde, that he had taught repentaunce and fayth, and all y• councell of God. And yet had deſired no mans golde, ſiluer, or veſture: but fedde himſelfe with the labour of hys handes. And yet theſe two taught and prayed for the people as much as our Prelates doe, wyth whom it goeth after the common ſaying, no penny, no Pater noſter. Which Prelates yet as they teach not, but beate onely, ſo wote they not what prayer meaneth.

Moreouer the lawe of loue which Chriſt left among vs, is to geue and not to receaue. What prayer is it then that thus robbeth all the world cōtrary Their prayer breaketh the great commaundement of God. It is tyme that they were tyed by therfore. to that great commaundemēt which is the ende of all commaundementes, and in which all other are conteyned. If men ſhould continue to buie prayer foure or fiue hundred yeares moe, as they haue done, there would not be a foote of grounde in Chriſtendome, neither any worldly thyng, which they y• will be called ſpirituall onely ſhoulde not poſſeſſe. And thus all ſhoulde be called ſpirituall.

Wo be to you Lawyers, for ye lade men wyth burdēs, which they are not able to beare, & ye yours ſelues touch not the packes wyth one of your fingers ſaith Chriſt Luke. xj. Our Lawyers verely haue laden vs a thouſand The burdens of our ſpirituall lawyers. tymes more. What ſpirituall kynred haue they made in baptime, to let matrimonie, beſides that they haue added certaine degrees vnto the law naturall for the ſame purpoſe. What an vnbearable burthen of chaſtitie do they violently thruſt on other mēs backes, and how eaſely beare they it themſelues? How ſore a burden? How cruell a hāgman? How greuous a torment? yea & Confeſſion tormenteth the conſcience: robbeth the purſe of money, and the ſoule of fayth. how paynefull an hell is this eare confeſſion vnto mens conſciences. For the people are brought in beliefe, that with out that they can not be ſaued. In ſo much that ſome faſte certayne dayes in the yeare, and pray certayne ſuperſtitious prayers all their lyues longe, that they may not die without confeſſion. In perill of death, if the Prieſt be not by, the ſhippemen ſhriue themſelues vnto the Maſt. If any be preſent, they runne then euery mā into his eare, but to gods promiſes flye they not: for they know them not. If any man haue a deathes wounde, he cryeth immediatly for a Prieſt. If a man die without ſhrift many take it for a ſigne of damnation. Many by reaſon of that falſe beliefe die in deſperation. Many for ſhame keepe backe of their confeſſion xx. xxx. yeares, and thinke all the while that they be damned. I knew a poore woman with childe which longed, and being ouercomen of her paſſion, eate fleſhe on a Friday, which thing ſhe durſt not confeſſe in the ſpace of xviij. yeares, and thought all that while that ſhe had ben damned, and yet ſinned ſhe not at all. Is not this a ſore burden that ſo weyeth downe the ſoule vnto the bottome of hell? What ſhoulde I ſay? A great booke were not ſufficient to rehearſe y• ſnares which they haue layde to robbe men both of their goodes, and alſo of the truſt which they ſhoulde haue in Gods worde.

The Scribes and Phariſeis do all their workes to be ſene of men. They ſet abroade their Philacteries, & make long borders on their garmentes, and loue to ſit vppermoſt at feaſtes, and to haue the chiefe ſeates in the ſynagoges, that, is in the congregations or councels, and to be called Rabby, that is to ſaye maiſters ſayth Chriſt. Math. xxiij. Beholde the deedes of our ſpiritualtie, and how many thouſand faſhions are among them to be knowen by? Which as none is like an other, ſo loueth none Bagges or bables to be knowen by. an other. For euery one of them ſuppoſeth that all other polle to faſt and make to many captiues: yet to reſiſte Chriſt, are they all agreed leaſt they ſhoulde be all compeld to deliuer vp their priſoners to hym. Beholde the monſters how they are diſguiſed, with miters, croſes, and hatt • s, with croſſes, pillers, and pollaxes, and wyth thre crownes. What names haue they? my Lord Prior, my Lord Abbot, my Glorious names. Lord Byſhop, my Lord Archbiſhop, Cardinall and Legate: if it pleaſe your fatherhod, if it pleaſe your Lordſhip, if it pleaſe your grace, if it pleaſe your holines, and innumerable ſuch like. Beholde how they are eſteemed, and How are they eſtemed? how hie they be crept vp aboue all, not into worldly ſeates onely: but into the ſeate of God, the hartes of men, where they ſit aboue God himſelfe. For both they & whatſoeuer they make of their owne heades is more feared and dread then God and his commaundements. In them and their deſeruinges put we more truſt, then in Chriſt and hys merites. To their promiſes geue we more fayth, then to the promiſes which God hath ſworne in Chriſtes bloud.

The hypocrites ſay vnto the kings and Lordes, theſe heretickes would haue vs downe firſt, and then you, to make of all cōmon. Nay ye hypocrites Kinges are down: they can not go lower. and right heretickes approued by open Scripture, the kinges and Lordes are downe already, & that ſo low that they can not go lower. Ye treade them vnder your feete, and lead thē captiue and haue made them your bonde ſeruaunts to waite on your filthy luſtes, and to auenge your malice on euery man, contrary vnto the right of Gods word. Ye haue not onely robbed them of their lād, authoritie honour and due obediēce, which ye owe vnto them, but alſo of their wittes, ſo that they are not without vnderſtādyng in Gods word onely: but euē in worldly matters that pertaine vnto their offices, they are more then children. Ye beare them in hand what ye will, and haue brought them euē in caſe like vnto them which when they daunce naked in nettes, beleue they are inuiſible. We would haue them vp agayne, and reſtored vnto the rowme and authoritie which GOD hath geuen them, and whereof ye haue robbed them. And your inward falſehode we do but vtter onely with the light of Gods word, that your hypocriſie might be ſene. Be learned therfore ye that iudge the world, leſt God be angry with you, and ye periſh from the right way.

Wo be to you Scribes and Phariſeis, hypocrites. For ye make cleane yt vtterſide of the cuppe and of the platter, but within they are full of brybry & exceſſe, ſaith Chriſt. Mat. xxiij. Is that Our hypocrites lyue by theft. which our hypocrites eate and drinke and all their riotous exceſſe any other thyng ſaue robbery, & that which they haue falſly gotten with their lying doctrine? Be learned therefore ye that iudge the world, and compell them to make reſtitution agayne.

Ye blinde guides ſayth Chriſt, ye ſtrayne out a gnat & ſwalow a camell. Math. xxiij. do not our blinde guides alſo ſtomble at a ſtraw, and lepe ouer a blocke, makyng narow conſciences at Conſciēces that are ſo narrow about traditions, haue wyde mouthes about gods cōmaundementes. trifles, and at matters of weight none at all? If any of them happen to ſwalow hys ſpitle or any of the water wherewith he waſheth his mouth, ere he goe to Maſſe: or touch the Sacramēt with his noſe, or if the Aſſe forget to breath on him, or happen to handle it with any of his fingers whiche are not annoynted, or ſay Alleluia in ſtede of Laus tibi Domine, or Ite Miſſa eſt in ſtede of Benedicamus Domino, or poure to much wine in the chalice, or read the Goſpell without light, or make not his croſſes a right, how trembleth he? how feareth he? what an horrible ſinne is committed? I cry God mercy, ſayth he, and you my Ghoſtly father. But to hold an whore or an other mans wife, to bye a benefice, to ſet one Realme at variaunce with an other, and to cauſe xx. thouſand mē to dye on a day is but a trifle and a paſtime with them.

The Iewes boaſteth them ſelues of As the Iewes are the childrē of Abrahā: ſo are the Byſhops the ſucceſſours of the Apoſtles. Abraham. And Chriſt ſayd vnto them. Iohn. viij. If ye were Abrahams children, ye would do the deedes of Abraham. Our hypocrites boaſt them ſelues of the authoritie of Peter, and of Paul & the other Apoſtles, cleane contrary vnto the deedes and doctrine of Peter, Paul and of all the other Apoſtles. Which both obeyed all worldly authoritie and power, vſurpyng none to them ſelues, and taught all other to feare the kynges and rulers, and to obey them in all things not contrary to the commaundement of God, and not to reſiſte them, though they tooke away life and goodes wrongfully, but paciently to abyde Gods vengeaunce. This did our ſpiritualtie neuer yet, The ſpiritualty haue taught to feare their traditions. nor taught it. They taught not to feare God in his commaundementes, but to feare them in their traditions. In ſo much that the euill people which feare not to reſiſt a good kyng and to riſe againſt him, dare not lay handes on one of them, neither for defilyng of wife daughter or very mother. When all They wynne ſomewhat alwayes. men loſe lyfe & landes, they remaine alwayes ſure and in ſafetie, and euer wynne ſomewhat. For who ſoeuer cō quereth other mens landes vnrightfully, euer geueth thē part with them. To them is all thyng lawfull. In all Councels and Parlamentes are they the chief. Without them may no kyng ☜ be crowned, neither vntil he be ſworne to their liberties. All ſecretes know they, euen the very thoughtes of mens hartes. By them all thinges are miniſtred. No kyng nor Realme may thorough their falſehode liue in peace. To beleue they teach not in Chriſt, but in them and their diſguiſed hypocriſie. And of them compell they all men to buy redemptiō & forgeuenes of ſinnes. The peoples ſinne they eate & thereof waxe fat. The more wicked the people are, the more proſperous is their common wealth. If kinges and great men do amiſſe, they muſt builde Abbayes & Colledges, meane men builde chauntreis, poore finde trētals and brotherhodes and beggyng Friers. Their owne heyres do men diſherite to endote them. All kynges are compelled to ſubmitte them ſelues to them. Read the ſtory of kyng Iohn, and of other kynges. They will haue their cauſes auenged, though whole Realmes ſhould therefore periſhe. Take from them their deſguiſing, ſo are they not ſpirituall. Compare that they haue taught vs vnto the Scripture, ſo are we without fayth.

Chriſt ſayth Iohn. v. Chapter: how They that ſeke honor haue no fayth, neither can they do Gods meſſage. can ye beleue which receaue glory one of an other. If they that ſeke to be glorious, can haue no fayth, then are our Prelates faythleſſe verely. And Iohn. vij. he ſayth: he that ſpeaketh of hym ſelfe, ſeeketh his owne glory. If to ſeke glorie and honour be a ſure token, that a man ſpeaketh of his owne ſelfe, and doth his owne meſſage & not his maſters: then is the doctrine of our Prelates of them ſelues, and not of God. Be learned therefore ye that iudge the earth, leſt God be angry with you and ye periſh from the right way.

Be learned leſt the hypocrites bring Be learned. the wrath of God vppon your heades & compel you to ſhed innocent blould: as they haue compelled your predeceſſours to ſlay the Prophetes, to kill Chriſt & his Apoſtles and all the righteous y• ſence were ſlayne. Gods word Gods wordought all men to know. pertaineth vnto all men: as it perteineth vnto all ſeruaunts to know their maſters will and pleaſure: and to all ſubiectes to know the lawes of theyr Prince. Let not the hypocrites do all thing ſecretly. What reaſon is it that They do all ſecretly. ☞ myne enemy ſhould put me in priſon at his pleaſure and their diet me, and handle me, as he luſteth, and iudge me him ſelfe and that ſecretly, and condemne me by a law of his owne makyng, and then deliuer me to Pylate to murther me? Let Gods word try euery Gods wordought ſo iudge. mans doctrine, and whom ſo euer Gods word proueth vncleane let him be taken for a leper. One Scripture • he right way to vnderſtād the ſcripture. will helpe to declare an other. And the circumſtaūces, that is to ſay, the places that go before and after, wil geue light vnto the middle text. And the opē and manifeſt Scriptures will euer improue the falſe and wrong expoſition of the darker ſentences. Let the temporall power to whō God hath geuen the ſword to take vengeaunce, looke or euer that they leape, & ſee what they do. Let the cauſes be diſputed before them, and let him that is accuſed haue rowme to aunſwere for him ſelfe. The The kings haue a iudge before whom my ſoule for yours helpeth not. powers to whom God hath committed the ſword ſhall geue acountes for euery droppe of bloud that is ſhed on the earth. Then ſhall their ignoraunce not excuſe them, nor the ſaying of the hypocrites helpe them, my ſoule for yours, your grace ſhall do a meritorious deede, your grace ought not to heare them, it is an old hereſy cōdemned by the Church. The king ought to looke in the Scripture, and ſee whether it were truly condemned or no, if he will puniſh it. If the king or his officer for him, will ſlay me, ſo ought the kyng or his officer to iudge me. The kyng can not, but vnto his damnatiō, lend his ſword to kill whom he iudgeth not by his owne lawes. Let hym that is accuſed ſtand on the one ſyde and the accuſer on the other ſyde, and let the kynges iudge ſit and iudge the cauſe, if the kyng will kill and not be a murtherer before God.

Hereof may ye ſee, not onely that Preach what thou wilt but rebuke nor hypocriſie. our perſecution is for the ſame cauſe that Chriſtes was, and that we ſay nothing that Chriſt ſayde not: but alſo that all perſecution is onely for rebuking of hypocriſy, that is to ſay, of mās righteouſnes, and of holy dedes which man hath imagined to pleaſe God, & to be ſaued by, without Gods worde, and beſide the teſtamēt that God hath made in Chriſt. If Chriſt had not rebuked yt Phareſeis becauſe they taught the people to beleue in their traditions and holynes, and in offeringes that came to their auantage, and that they taught the widowes and thē that had their frendes dead, to beleue in their prayers, & that through their prayers the dead ſhould be ſaued, and thorough that meanes robbed them both of their goodes, and alſo of the teſtament and promiſes that God had made, to all that repented, in Chriſt to come, he might haue bene vncrucified vnto this day.

If Saint Paule alſo had not preached againſt circumciſion, that it iuſtified not: and that vowes, offeringes, and ceremonies iuſtified not: and that righteouſnes and forgeuenes of ſinnes came not by any deſeruing of our deedes, but by faith or beleuing ye promiſes of God, and by the deſeruing & merites of Chriſt onely, he might haue liued vnto this houre. Likewiſe if we preached not againſt pride, couetouſnes, lechery, extorcion, vſury, ſymony, and againſt the euill lyuing both of the ſpiritualtie as well of the temporalitie, and againſt incloſings of parkes, reiſing of rent and fines, and of the carying out of wolle out of the realme, we might endure long enough. But toutch the ſcabbe of hipocriſie or popeholynes, and goe about to vtter their falſe doctrine wherewith they reigne as Gods in the hart and conſciences of men, and robbe them not of landes, goodes, and authoritie onely, but alſo of the teſtament of God, and ſaluation that is in Chriſt: then helpeth thee neither Gods worde, nor yet if thou diddiſt miracles, but that thou art not an heretike onely, and haſt the deuill within thee, but alſo a breaker of the kinges peace, and a traytor. But let vs returne vnto our lying ſygnes agayne.

WHat ſignifieth that the Prelates The Prelates are clothed in red. are ſo bloudy, and clothed in red? that they be ready euery houre to ſuffer martyrdome for the teſtimony of Gods worde. Is that alſo not a falſe ſigne? When no man dare for them once open his mouth to aſke a queſtion of Gods worde, becauſe they are ready to burne him.

What ſignifieth the pollaxes that Pollaxe • . are borne before hye Legates A Latere: What ſo euer falſe ſigne they make of them, I care not: but of this I am ſure, that as the olde hypocrites when they had ſlayne Chriſt, ſet pollaxes to keepe him in his ſ • pulcre that he ſhould not riſe againe: euē ſo haue our hypocrites buried the teſtament that God made vnto vs in Chriſtes bloud, and to kepe it downe, that it riſe not againe, is all their ſtudie: wherof theſe pollaxes are the very ſigne.

Is not that ſhepardes hoke the Biſhopes croſe a falſe ſigne? Is not that white rochette that the Byſhops and Chanons weare ſo like a Nunne, and ſo effeminatly, a falſe ſigne? What other thinges are their ſandals, gloues, myters, & all the whole pompe of their diſguiſing, then falſe ſignes in which Paule propheſied that they ſhoulde come? And as Chriſt warned vs to beware of wolues in lambes ſkinnes, & bad vs looke rather vnto their fruites Iudge the free by hys fruite, and not by his leanes. and deedes, then to wonder at theyr diſguiſinges. Runne throughout all our holy religious, and thou ſhalt finde them likewiſe all clothed in falſhod.

¶ Of the ſacramentes.

FOraſmuch as we be come to ſignes, we wil ſpeake a word or two of the ſignes which God hath ordeined, that is to ſay, of the ſacramentes which Chriſt left amongeſt vs for our comfort, that we may walke in light and in truth, & in feling of the power of God. For he that walketh in y• day, ſtumbleth not, when contrariwiſe he that walketh in the night ſtumbleth. Ioh. xi. And they that walke in darknes wote not whether they goe. Ioh. xij.

This worde ſacrament is as much to ſay as an holy ſigne, and repreſenteth alway ſome promiſe of God. As Sacramentes are ſignes of Gods promiſes. in the olde Teſtament God ordeined that the raynebowe ſhould repreſent and ſignifie vnto all men an oth that God ſware to Noe, & to all men after hym, that he woulde no more drowne the worlde thorough water.

¶ The ſacrament of the body and bloud of Chriſt.

SO the Sacrament of the body and bloude of Chriſt, hath a promiſe annexed, which the Prieſt ſhould declare in the Engliſhe tounge. This is my body that is broken for you. This is my bloud that is ſhed for many vnto the forgeueneſſe of ſinnes. This do in remēbrance of me ſayth Chriſt. Luk. 22. And 1. Cor. 11. If when thou ſeeſt the Sacramēt, or eateſt his body, or drinckeſt The promiſe which the Sacrament preacheth, iuſtifieth onely. his bloud, thou haue thys promiſe faſt in thine hart (that his body was ſlayne, and his bloud ſhed for thy ſins) and beleueſt it, ſo art thou ſaued and iuſtified thereby. If not, ſo helpeth it thee not, though thou heareſt a thouſand maſſes in a day, or though thou doeſt nothing els all thy life long then eate his body or drinke his bloude: no more thē it ſhould helpe thee in a dead thyrſt, to beholde a buſhe at a tauerne dore, if thou kneweſt not thereby that there were wine within to be ſold • .

¶ Baptime.

BAptime hath alſo his worde and promiſe, which the Prieſt ought to to teach the people, and Chriſten them in the Engliſhe tounge, and not to play y• popengay with Credo ſay ye, • olo ſay ye, and Baptiſmum ſay ye, for there ought to be no mumming in ſuch a matter. The Prieſt before he baptiſeth, aſketh ſaying: beleueſt thou in God the father almighty, and in his ſonne Ieſus Chriſt, and in the holy ghoſt, and that the congregation of Chriſt is holy? And they ſay, yea. Then the Prieſt vppon thys fayth baptiſeth the childe in y• name of the father, and of yt ſonne, and of the holy ghoſt, for the forgeuenes of ſinnes, as Peter ſaith. Act. ij.

The waſhing without the worde helpeth not: but through the worde it purifieth and clenſeth vs. As thou readeſt Ephe. v. How Chriſt clenſeth the congregation in the fountayne of water through the worde. The word is the promiſe that God hath made. Now as a preacher, in preaching the How the ſacramētes iuſtifie. worde of God ſaueth the hearers that beleue, ſo doth the waſhing, in that it preacheth and repreſenteth vnto vs the promiſe that God hath made vnto vs in Chriſt. The waſhing preacheth vnto vs, that we are clēſed with Chriſtes bloudſhedding, which was an offering and a ſatiſfaction for the ſinne of all that repent and beleue, conſenting and ſubmitting themſelues vnto the will of God. The plunging into the water ſignifieth that we die, and are buried with Chriſt, as concerning the olde life of ſinne which is Adam. And the pulling out againe, ſignifieth that we riſe againe with Chriſt in a newe life full of the holy ghoſt, which ſhall teach vs & guide vs, & worke the will of God in vs, as thou ſeeſt. Rom. vj.

Of wedlocke.

MAtrimony or wedlocke is a ſtate or a degree ordeined of God, and an office wherein the huſband ſerueth the wife, and the wife the huſband. It was ordeined for a remedy and to encreaſe the worlde, and for the man to helpe the woman, and the woman the man with all loue and kyndnes, and not to ſignifie any promiſe that euer I heard or redde of in y• ſcripture. Therfore Matrimony was not ordeined to ſignifie any promiſe. ought it not to be called a Sacrament. It hath a promiſe that we ſinne not in that ſtate, if a man receaue hys wiſe as a gift geuen to him of God, & the wife her huſband likewiſe: as all maner meates and drinkes haue a promiſe that we ſinne not, if we vſe them meaſurably with thankes geuing. If they call matrimony a Sacrament becauſe the ſcripture vſeth the ſimilitude of matrimonie, to expreſſe the mariage or wedlocke that is betwene vs and Chriſt. (For as a woman though ſhe be neuer ſo poore, yet when ſhe is maried, is as rich as her huſband: euen ſo we whē we repent and beleue the promiſes of God in Chriſt, though we be neuer ſo poore ſinners, yet are as rich as Chriſt, all his merits are ours with all that he hath). If for that cauſe they call it a ſacrament: ſo will I muſterde ſeede, leuen, a net, keyes, bread, water, and a thouſand other things which Chriſt and the Prophetes, and all the ſcripture vſe, to expreſſe the kingdome of heauen and Gods worde wythall. They prayſe wedlocke wyth their If wedlocke be holy, why had they leuer haue whores thē wines? mouth, and ſay it is an holy thyng, as it is verely: but had leuer be ſanctified wyth an whore, then to come wythin the ſanctuary.

¶ Of Order.

SUbdeacon, Deacō, Prieſt, Byſhop, Cardinall, Patriarch and Pope, be names of offices and ſeruice, or ſhould be, and not Sacraments. There is no promiſe coupled therwith. If they miniſter their offices truly, it is a ſigne that Chriſtes ſpirite is in them, if not, that the deuill is in them. Are theſe all Sacramentes, or which one of them? Or what thyng in them is that holy ſigne or Sacrament? The ſhauyng or the annoynting? What alſo is the promiſe that is ſignified thereby? But what word printeth in them that charact: that ſpirituall ſeale? O dreamers and naturall beaſtes without the ſeale Character. of the ſpirite of God: but ſealed with the marke of the beaſt and with cankred conſciences.

There is a word called in Latine Sacerdos Sacerdos. in Greeke Hiercus, in Hebrue Cohan, that is, a Miniſter an officer, a ſacrificer or a Prieſt, as Aaron was a Prieſt and ſacrificed for the people and was a mediator betwen God & them. And in the Engliſh ſhould it haue had ſome other name then Prieſt? But Antichriſt hath deceaued vs with vnknowen and ſtraūge termes, to bring vs into confuſion and ſuperſtitious blyndnes. Of that maner is Chriſt a Prieſt for euer, and all we Prieſts thorough hym and neede no more of any ſuch Prieſt on earth to be a meane for vs vnto god. For Chriſt hath brought vs all into the inner temple within the vayle or forehanging, and vnto the mercy ſtoole of God. And hath coupled vs vnto God, where we offer euery man for himſelfe ye deſires & petitions of his hart, & ſacrifice and kil the luſtes & appetits of his fleſh with prayer, faſting, & all maner godly liuing.

An other worde is there in Greeke called Preſbiter, in latin, Senior, in engliſhe an elder, and is nothing but an Preſbiter. officer to teach, and not to be a mediator betwene God and vs. This nedeth no annointing of man. They o • yt olde teſtament were annointed with oyle, Prieſtes now ought not to be annointed with oyle. to ſignifie the annointing of Chriſt and of vs thorough Chriſt with the holy ghoſt. This wiſe is no man Prieſt but he that is choſen, ſaue as in time of neceſſitie euery parſon Chriſteneth, ſo may euery man teach his wife & houſholde, and the wife her children. So in time of neede if I ſee my brother ſinne, I may betwene hym and me rebuke him, and damne his deede by the lawe of God. And may alſo comfort them that are in diſpayre with the promiſes of God, and ſaue them if they beleue.

By a Prieſt then in the new teſtament The office of a Prieſt. vnderſtand nothing but an elder to teach the younger, and to bring thē vnto the full knowledge and vnderſtanding of Chriſt and to miniſter the Sacramentes which Chriſt ordeyned, which is alſo nothyng but to preach Chriſtes promiſes. And by them that geue all their ſtudie to quench the light of truth, and to holde the people in darcknes, vnderſtand the diſciples of Sathan and meſſengers of Antichriſt, what ſoeuer names they haue, or what ſoeuer they call themſelues. And as concerning that our ſpiritualtie (as they will be called) make themſelues holyer then the lay people, and take ſo They will be holier, but their deedes be not holy at all. great landes and goodes to pray for them, and promiſe them pardons and forgeuenes of ſinnes, or abſolution, without preachyng of Chriſtes promiſes, is falſehode and the woorkyng of Antichriſt: and (as I haue ſayd) the rauenyng of thoſe wolues which Paul (Act. xx.) propheſied, ſhould come after hys departyng not ſparyng the flocke. Their doctrine is that marchaundiſe wherof Peter ſpeaketh ſaying: through coueteouſnes ſhall they with fayned wordes make marchaundiſe of you. ij. Pet. ij. And their reaſons wherewith they proue their doctrine are (as ſayth Paul. i. Timo. vj.) ſuperfluous diſputynges, arguynges or braulyngs of mē with corrupt mindes and deſtitute of truth, whiche thinke Compare their dedes to the doctrine end deedes of Chriſt. and of his Apoſtles, and iudge their fruites. that lucre is godlynes. But Chriſt ſayth. Math. vij. by their frutes ſhalt thou know them, that is by their filthy couetouſnes and ſhameleſſe ambition and dronken deſire of honor, contrary vnto the example & doctrine of Chriſt and of his Apoſtles. Chriſt ſayd to Peter, the laſt Chapter of Iohn. Fede my ſheepe, and not ſhere thy flocke. And Pet. ſayth. i. Pet. v. Not being Lordes ouer the Pariſhes: but theſe ſhere, and are become Lordes. Paul ſaith. ij. Cor. ij. Not that we be Lordes ouer your faith: but theſe will be Lordes & compel vs to beleue what ſoeuer they luſt, without any witnes of Scripture, yea cleane contrary to the Scripture, whē the opē text rebuketh it. Paul ſayth, it is better to geue, thē to receaue. Act. xx. But theſe do nothyng in the world but lay ſnares to katch and receaue what ſo euer cōmeth, as it were the gapyng mouth of hell. And. ij. Cor. xij. I ſeeke not yours but you: but theſe ſeeke not you to Chriſt, but yours to thē ſelues, and therfore leſt their dedes ſhould be rebuked will not come at the light.

Neuertheleſſe the truth is, that we are all equally beloued in Chriſt, and God hath ſworne to all indifferently. According therfore as euery man beleueth Gods promiſes, longeth for thē, and is diligent to pray vnto GOD to fulfill them, ſo is his prayer heard, and as good is the prayer of a cobler, as of a Cardinall: and of a bocher, as of a Byſhop: & the bleſſing of a baker that knoweth the truth, is as good as the bleſſyng of our moſt holy father the Pope. And by bleſſing vnderſtand not What bleſſing meaneth. the wagging of the popes or Biſhops hand ouer thyne head, but prayer, as when we ſay, God make thee a good man, Chriſt put his ſpirite in thee, or geue thee grace and power to walke in the truth, & to folow hys cōmaūdementes &c. As Rebeccas frendes bleſſed her whē ſhe departed, Gene. xxiiij. ſaying. Thou art our ſiſter: grow vnto thouſand thouſandes, and thy ſeede poſſeſſe the gates of their enemies. And as Iſaac bleſſed Iacob Gene. xxvij. ſaying. God geue thee of the dew of heauen, and of the fatnes of the earth, aboundaunce of corne, wyne and oyle &c. And Gene. xxviij. Almighty God bleſſe thee and make thee grow, and multiply thee, that thou mayſt be a great multitude of people, and geue to thee and to thy ſeede after thee the bleſſings of Abraham, that thou mayſt poſſeſſe the land wherin thou art a ſtraū ger which he promiſed to thy graundfather and ſuch lyke.

Laſt of all one ſingular doubt they haue: what maketh the Prieſt, the annoynting or puttyng on of the handes or what other ceremonie or what wordes. About which they braule and ſcolde one ready to teare out an others throte. One ſayth this, & an other that, but they cā not agree. Neither cā any of them make ſo ſtrong a reaſon which an other can not improue. For they are all out of the way, and without the ſpirite of God to iudge ſpirituall things. Howbeit to this I aūſwere, that whē Chriſt called. xij. vp into the moūtaine and choſe them, then immediatly without any annointing or ceremony were they his Apoſtles, that is to witte, miniſters choſen to be ſent to preach his Teſtament, vnto all the whole world. And after the reſurrection whē he had opened their wittes, and geuen them knowledge to vnderſtand the ſecretes of hys Teſtament, & how to bynde & looſe, and what he would haue thē to do in all thynges, then he ſent them forth with a commaundemēt to preach and bynde the vnbeleuyng that continue in ſinne, and to looſe the beleuyng that repent. And that commaundemēt The commaundement maketh Prieſtes. or charge made thē Byſhops, prieſtes, Popes and all thyng. If they ſay that Chriſt made thē prieſtes at his Maundey or laſt Supper when he ſayd, do this in the remembraūce of me. I aunſwere, though the Apoſtles wiſt not then what hee ment, yet I will not ſtriue nor ſay that agaynſt. Neuer the latter the commaundement and the charge which he gaue them made thē Prieſtes.

And Actes the firſt, when Mathias was choſē by lotte, it is not to be douted but that the Apoſtles, after their common maner, prayed for him that God would geue him grace to miniſter his office truely, and put their handes on him, and exhorted him and gaue him charge to be diligent & faithfull, and then was he as great as the beſt. And Actes. vj. When the Diſciples that beleued had choſen. vj. Deacons to miniſter to the widdowes, the Apoſtles prayed and put their handes on them, and admitted them without more adde. Their putting on of hands Putting on of hāds. was not after the maner of the dome bleſſing of our holy byſhops with two fingers: but they ſpake vnto them, and tolde them their dutie and gaue them a charge and warned them to be faythfull in the Lordes buſines: as we chuſe temporall officers and read their duty to them, and they promiſe to be faythfull miniſters, and then are admitted. Neither is there any other maner or ceremonie at all required in makyng of our ſpirituall officers, then to chuſe an able perſon, and thē to rehearſe him his dutie and geue him his charge and ſo to put him in his rowme. And as for that other ſolemne doubte, as they call it whether Iudas was a Prieſt or What Iudas is now. no, I care not what he then was: but of this I am ſure, that he is now not onely Prieſt, but alſo Byſhop, Cardinall and Pope.

¶ Of Penaunce.

PEnaunce is a word of their owne forgyng to diſceaue vs with all, as many other are. In the Scripture we finde panitentia repentaunce. Agite poenitentiam, do repent: Poeniteat vos, let it repēt you. Metanoyte in Greeke, forthinke yo, or let it forthinke you. Of repentaunce A point of practiſe. they haue made penaunce, to blinde the people and to make them thinke that they muſt take payne and do ſome holy dedes to make ſatiſfaction for their ſinnes, namely ſuch as they enioyue them. As thou mayſt ſee ☞ in the Cronicles, when great kynges and tyrauntes (which with violence of ſword conquered other kynges landes and ſlew all that came to hand) came to them ſelues, and had conſcience of their wicked dedes, then the Byſhops coupled them, not to Chriſt: but vnto the Pope, and preached the Pope vnto them, and made them to ſubmit them ſelues and alſo their realmes vnto the holy father the Pope, and to take penaunce, as they call it, that is to ſay, ſuch iniunctions as the Pope and Biſhops would commaund them to do, to build Abbays, to endote them with liuelode, to be prayed for for euer: and to geue them exemptions and priuilege and licence to do what the luſt vnpuniſhed.

Repentaunce goeth before faith and Repentaunce. prepareth the way to Chriſt, and to the promiſes. For Chriſt, commeth not, but vnto them that ſee their ſinnes in the law and repent. Repentaunce that is to ſay, this mornyng and ſorrow of the hart laſteth all our liues long. For we finde our ſelues all our liues long to weake for Gods law, and therfore ſorrow & morne longyng for ſtrength. Repentaunce is no Sacrament: as faith, hope, loue, and knowledge of a mans ſinnes are not to be called Sacramentes. For they are ſpirituall and inuiſible. Now muſt a Sacrament be an outward ſigne that may be ſene to ſignifie, to repreſent, and to put a man in remēbraunce of ſome ſpirituall promiſe which can not be ſene but by faith onely. Repentaunce and all the good dedes which accompanie repentaunce to ſlay the luſtes of the fleſhe are ſignified by Baptiſme. For Paule ſayth Repentaunce is ſignified by Baptime. Roma. vj. (as it is aboue rehearſed.) Remember ye not (ſaith he) that all we whiche are baptiſed in the name of Chriſt Ieſus, are baptiſed to dye with him? we are buryed with him in Baptiſme for to dye, that is, to kil the luſtes and the rebellion which remayneth in the fleſh. And after that he ſayth, ye are dead as concernyng ſinne but lyue vnto God, through Ieſus Chriſt our Lord. If thou looke on the profeſſion ☜ of our harts, and on the ſpirit and forgeuenes which we haue receaued thorough Chriſtes merites, we are full dead: but if thou looke on the rebellion of the fleſh we do but begyn to dye and to be baptiſed, that is, to drowne and quench the luſtes, and are full baptiſed at the laſt minute of death. And as cō cernyng the workyng of the ſpirite we begyn to lyue, & grow euery day more and more both in knowledge and alſo in Godly lyuyng, accordyng as the luſtes abate. As a child receaueth ye • ull ſoule at the firſt day, yet groweth dayly in the operations & workes therof.

¶ Of Confeſsion.

COnfeſſion is diuers? One foloweth true fayth inſparably. And is the confeſſing and knowledging with the One confeſſion is to knowledge wherein thou putteſt thy truſt. mouth, wherein we put our truſt and confidēce. As when we ſay our Credo: confeſſing that we truſt in God the father almighty, and in his truth & promiſes: & in his ſonne Ieſus our Lord, and in his merites and deſeruinges: & in the holy Ghoſt, and in his power, aſſiſtance and guiding. This confeſſion is neceſſary vnto all men that wyll be ſaued. For Chriſt ſaith Mathew. x. he that denyeth me before men, hym will I deny before my father that is in heauen. And of this confeſſion ſayth the holy Apoſtle Paule in the x. chapter. The beliefe of the hart iuſtifieth: and to knowledge wyth the mouth maketh a man ſafe. This is a wonderfull text for our Philoſophers or rather ſophiſters, our worldly wyſe enemies to the wiſdome of God, our deepe & profounde welles wythout water, our cloudes wythout moyſture of rayne, that is to ſay, naturall ſoules without the ſprite of God, and feeling of godly thynges. To iuſtifie and to make ſafe are both one thing. And to confeſſe with the mouth is a good worke, and the frute of a true fayth, as all other workes are.

If thou repent and beleue the promiſes, then Gods truth iuſtifieth thee, that is, forgeueth thee thy ſinnes, and ſealeth thee with hys holy ſpirite, and maketh thee heyre of euerlaſtyng lyfe through Chriſtes deſeruinges. Now if thou haue true fayth, ſo ſeeſt thou the exceeding and infinite loue and mercy which God hath ſhewed thee freely in Chriſt: then muſt thou needes loue agayne: and loue can not but compell If when tyrauntes oppoſe thee thou haue power to confeſſe then art thou ſure that thou & art ſate. thee to worke, and boldly to confeſſe & knowledge thy Lord Chriſt, and the truſt which thou haſt in his word. And this knowledge maketh thee ſafe, that is declareth that thou art ſafe already, certifieth thine hart, and maketh thee feele that thy fayth is right, and that Gods ſpirite is in thee, as all other good workes doe. For if when it commeth vnto the point, thou haſt no luſt to worke, nor power to confeſſe, how couldeſt thou preſume to thinke that Gods ſprite were in thee?

An other confeſſion is there which An other confeſſion is to knowledge thy ſinnes in 〈…〉 vnto God. goeth before ſaith, and accompanieth repentaunce. For who ſo euer repenteth doth knowledge his ſinnes in his hart. And who ſoeuer doth knowledge his ſinnes, receaueth forgenenes (as • ayth Iohn in the firſt of his firſt Epiſtle.) If we knowledge our ſinnes he is faythfull and iuſt to forgeue vs out ſinnes, and to clenſe vs from all vnrighteouſnes, that is, becauſe he hath promiſed, he muſt for his truthes ſake doe it. This confeſſion is neceſſary all our liues long, as is repentaunce. And as thou vnderſtandeſt of repentaunce, ſo vnderſtand of this confeſſion, for it is likewiſe included in the ſacrament of Baptime. For we alwayes repent and alwayes knowledge or cōfeſſe our ſinnes vnto God, and yet diſpayre not: but remember that we are waſhed in in Chriſtes bloud, which thing our baptime doth repreſēt, and ſignifie vnto vs.

Shrift in the eare is verely a worke of Sathan, and that the • alſeſt that euer Shrift. was wrought, and that moſt hath deuoured the fayth. It began among the Greekes, and was not as it is now, to reckē all a mās ſinnes in the prieſtes eare: but to aſke coūcell of ſuch doubtes as men had, as thou mayſt ſee in S. Hierome, and in other authors. Neither went they to Prieſtes onely which were very fewe at that tyme, no moe then preached the worde of God, for this ſo great vantage in ſo many maſſes ſaying, was not yet founde: but went indifferently, where they ſaw a good and a learned man. And for becauſe Shrift was put downe for knauery among the Greekes: But is ſtabliſhed the • by among vs. of a litle knauery which a Deacō at Conſtantinople plaide thorough cō feſſion with one of the chiefe wiues of the citie, it was layde downe agayne. But we Antichriſtes poſſeſſion, the more knauery we ſee growe thereby dayly, the more we ſtabliſhe it. A chriſten man is a ſpirituall thing, and hath Gods word in his hart, and gods ſpirite to certifie him of all thing. He is not bound to come to any eare. And as for the reaſons which they make are but perſuaſions of mans wiſedome. Firſt as perteining vnto the keyes & maner of bynding and looſing is eough aboue rehearſed, & in other places. Thou maiſt alſo ſee how the Apoſtles vſed them in the Actes, and in Paules Epiſtles, how at the preaching of fayth the ſpirite came, and certified their harts that they were iuſtified thorough beleuing the promiſes.

When a man feeleth that his hart How a mā ſhall know that 〈◊〉 ſinnes are forgeuen. conſenteth vnto the law of God, and feeleth hymſelfe meeke, pacient, curteous and mercifull to hys neighbour, altered and faſhioned like vnto Chriſt, why ſhoulde he doubt but that God hath forgeuen him and choſen him and put his ſpirite in hym, though he neuer cromme hys ſinne into the prieſtes eare?

One blynde reaſon haue they ſaying. Blind reaſon to their guide and not Gods ſpirite. How ſhall the Prieſt vnbynde, looſe and forgeue the ſinne which he knoweth not? How did the Apoſtles? The Scripture forſake they and runne vnto their blinde reaſons, and draw the Scripture vnto a carnall purpoſe. When I haue tolde thee in thyne eare all that I haue done my life long, in order and with all circumſtances after the ſhamefulleſt maner, what cāſt thou doe more then preach me the promiſes, ſaying: if thou repent & beleue, Gods truth ſhall ſaue thee for Chriſtes ſake? Thou ſeeſt not myne hart, thou knoweſt not whether I repent or no, neyther whether I conſent to the law, that it is holy, righteous, and good. Moreouer whether I beleue the promiſes or no, is alſo vnknowen to thee. If thou preach the law and the promiſes, (as the Apoſtles did) ſo ſhould they that God hath choſen repent and beleue and be ſaued: euen now as well as then. How be it Antichriſt muſt know all ſecretes to ſtabliſh his kingdom, & to worke his miſteries withall.

They bryng alſo for them the ſtorie of the x. lepers, whiche is written Learne to know them for they are verely lepers in theyr hartes. in the. xvij. Chapter of Luke. Here marke their falſehoode, and learne to knowe them for euer. The fourtene Sonday after the feaſt of the Trinitie, the begynnyng of the vij. le •… n is the ſayd Goſpell and the viij. & the ix. leſſons with the reſt of the ſeuenth is the expoſition of Bede vpon the ſayd Goſpell. Where, ſaith Bede, of all that Chriſt healed, of what ſo euer diſeaſe it were, he ſent none vnto the Prieſtes, but the lepers. And by the lepers enterpreteth the folowers of falſe doctrine onely, which the ſpirituall officers, and the learned men of the congregation ought to examine, and rebuke their learning with Gods word, and to warne the congregation to beware of them. Which, if they were afterward healed by the grace of Chriſt, ought to come before the cōgregation, and there openly confeſſe theyr true fayth.

But all other vices (ſaith he) doth God heale within in the conſcience.

Though they this wiſe reade at mattens, yet at hie maſſe, if they haue any ſermon at all, they lie cleane contrary vnto this open truth. Neither are they aſhamed at all. For why they walke altogether in darcknes.

¶ Of Contrition.

COntrition and repētaunce are both one and nothyng els but a ſorowful & a mournyng hart. And becauſe that God hath promiſed mercy vnto a contrite hart, that is, to a ſorowfull and repentyng hart, they to beguile Gods word and to ſtabliſh their wicked tradition, haue fayned that new word attrition ſaying: thou canſt not know whether thy ſorrowe or repentaunce be contrition or attrition, except thou Attritiō is of the leues of the phariſeis. be ſhreuen. When thou art ſhreuen, thē it is true contritiō. Oh foxy Phariſay, that is thy leuen, of which Chriſt ſo diligētly bad vs beware. Math. vj. And the very propheſie of Peter thorough couetouſnes with fayned wordes ſhall they make marchaūdiſe of you. ij. Pet. ij. with ſuch gloſes corrupt they Gods word, to ſit in the conſciences of y• people, to lead them captiue, and to make a praye of thē: byeng and ſellyng their ſinnes, to ſatiſfy their vnſatiable couetouſnes. Neuertheleſſe the truth is, when any man hath treſpaſſed agaynſt God. If he repēt and knowledge his treſpaſſe, God promiſeth him forgeueneſſe without eare ſhrift.

If he that hath offended his neighbour repente and knowledge his fault aſkyng forgeuenes, if his neighbour forgeue him, God forgeueth him alſo, by his holy promiſe. Mat. xviij. Likewiſe if he that ſinneth openly, when he is openly rebuked, repent and turne, then if the congregation forgeue hym God forgeueth him. And ſo forth who ſoeuer repenteth and when he is rebuked knowledgeth his fault is forgeuē.

He alſo that doubteth or hath hys conſciences tangled, ought to open his minde vnto ſome faythfull brother that is learned, and he ſhall geue hym faythful councell to helpe him withall.

To whom a man treſpaſſeth, vnto him he ought to confeſſe. But to confeſſe Whom a man offendeth 〈◊〉 muſt hee confeſſe. my ſelfe vnto thee O Antichriſt, whom I haue not offended, am I not bounde.

They of the old law had no confeſſion in the eare. Neither the Apoſtles nor they that folowed many hundred yeares after knew of any ſuch whiſperyng. Wherby then was their attritiō turned vnto contrition? yea why are we whiche Chriſt came to looſe, more bound thē the Iewes. Yea and why are we more bounde without Scripture? For Chriſt came not to make vs more bounde, but to looſe vs and to make a thouſand thynges no ſinne which before were ſinne, and are now become ſinne agayne. He left none other law with vs, but the law of loue. He looſed vs not frō Moyſes to bynde vs vnto Antichriſtes eare. God had not tyed Chriſt vnto Antichriſtes eare, neither hath poured all his mercy in thether, for it hath no recorde in the old Teſtament, that Antichriſtes eare ſhould be Propiciatorium, that is to witte, Gods It hath no recorde in 〈◊〉 y• Scripture that God ſhuld crepe in, & hyde him 〈◊〉 in Antichriſtes eare. mercy ſtole, and that God ſhould crepe into ſo narow a hole, ſo that hee could no where els be founde. Neither dyd God write his lawes neither yet hys holy promiſes in Antichriſtes eare: but hath graued them with his holy ſpirite in the hartes of them that beleue, that they might haue them alwayes ready at hand to be ſaued therby.

¶ Satiſfaction.

AS pertainyng vnto ſatiſfactiō, this wiſe vnderſtād, that he that loueth God hath a commaundement (as S. Iohn ſayth in the fourth Chap. of his firſt Epiſtle) to loue his neighbour alſo: whom if thou haue offended thou muſt make him amendes or ſatiſfactiō, or at the leſt way if thou be not able, aſke him forgeuenes, & if he will haue mercy of God, he is bound to forgeue thee. If he will not: yet God forgeueth thee, if thou thus ſubmit thy ſelfe. But vnto Godward Chriſt is a perpetuall Chriſt is 〈◊〉 euerlaſtyng ſatiſfaction. and an euerlaſtyng ſatiſfaction for euermore.

As oft as thou falleſt through frailtie, repent & come agayne and thou art ſafe & welcome, as yu mayſt ſee by ye ſimilitude of the riotous ſonne, Luke. xv. If thou be lopen out of ſanctuary come in agayne. If thou be fallen from the way of truth come thereto agayne and thou art ſafe, if thou be gone aſtray come to ye folde againe & the ſhepheard Chriſt ſhall ſaue thee, yea and the aungels of heauen ſhal reioyce at thy commyng, ſo farre it is of that any mā ſhal beate thee or chide thee. If any Phariſey enuye thee, grudge at thee, or rayle vpon thee, thy father ſhall make aunſwere for thee, as thou ſeiſt in the fore rehearſed likenes or parable. Who ſoeuer therfore is gone out of the way by whatſoeuer chaūce it be, let him come to his Baptiſme agayne and vnto the profeſſion therof and he ſhalbe ſafe.

For though that the waſhyng of Baptiſme be paſt, yet the power therof, Baptiſme •… ſteth e • er. that is to ſay, yt word of God which Baptiſme preacheth laſteth euer and ſaueth for euer. As Paul is paſt and gone, neuertheleſſe ye word that Paul preached laſteth euer and ſaueth euer as many as come therto with a repentyng hart and a ſtedfaſt faith.

Hereby ſeeſt thou that when they make penaunce of repentaunce and cal it a Sacrament and deuide it into contrition, confeſſion and ſatiſfaction they ſpeake of their owne heades and lye falſely.

¶ Abſolution.

THeir abſolution alſo iuſtifieth no man from ſinne. For with the hart do men beleue to be iuſtified with all ſayth Paul. Roma. 10. that is, through fayth and beleuyng the promiſes, are we iuſtified, as I haue ſufficiently proued in other places with y• Scripture. Fayth (ſayth Paul in the ſame place) commeth by hearyng, that is to ſay, by hearyng the preacher that is ſent from God and preacheth Gods promiſes. Now when thou abſolueſt in Latine, the vnlearned heareth not. For how, ſaith Paul. i. Cor. xiiij. when thou bleſſeſt in an vnknowen toung, ſhall the vnlearned ſay Amen vnto thy thankes geuing? for he wotteth not yu ſayſt. So likewiſe the lay wotteth not whether thou looſe or bynde, or whether thou bleſſe or curſe. In like maner is it if the lay vnderſtād Latine or though the Prieſt abſolue in Engliſh. For in hys abſolution he rehearſeth no promiſe of God: but ſpeaketh his owne wordes ſaying: I by the authoritie of Peter and Paul abſolue or looſe thee from all thy ſinnes. Thou ſayſt ſo, which art but a lying man and neuer more then now verely.

Thou ſayſt I forgeue thee thy ſinnes, and the Scripture (Iohn the firſt) that Chriſt onely forgeueth & taketh away ye ſinnes of the world. And Paul and Peter and all the Apoſtles preache that all is forgeuen in Chriſt and for Chriſts ſake. Gods word onely looſeth and thou in preachyng that mighteſt looſe alſo and els not.

¶ Who ſoeuer hath eares let him heare and let him that hath eyes, ſee. If any man loue to be blinde, his blindnes on his owne head and not on mine. Of byndyng and looſing and of the Popes authoritie or power.

THey alledge for thē ſelues the ſaying of Chriſt to Peter Math. xvj. Whatſoeuer thou byndeſt on earth, it ſhalbe boūde, & what ſoeuer thou looſeth, and ſo forth. Lo ſay they, what ſoeuer we bynde & what ſoeuer we looſe here is nothing excepted. And an other text lay they of Chriſt in ye laſt of Mathew. All power is geuen to me ſayth Chriſt, in heauen and in earth: go therfore and preach &c. Preachyng leaueth The Pope chalengeth power not ouer man onely but ouer God alſo. the Pope out, and ſayth loe all power is geuen me in heauen & in earth. And thereupon taketh vpon him temporall power aboue kyng and Emperour, & maketh lawes and byndeth them. And like power taketh he ouer gods lawes and diſpenſeth with them at his luſt, makyng no ſinne of that whiche God maketh ſinne, & maketh ſinne where God maketh none: yea & wypeth out Gods lawes cleane and maketh at his pleaſure, & with him is lawful what he luſteth. He bindeth where God looſeth & looſeth where God bindeth. He bleſſeth where GOD curſeth and curſeth where God bleſſeth. He taketh authoritie alſo to bynde & looſe in Purgatory.Purgatory is the Popes creature: he may therfore be bold there. That permit I vnto him: for it is a creature of his owne makyng. He alſo byndeth the aungels. For we read of Popes that haue commaūded the aungels to fet diuers out of Purgatory. The Pope bindeth the aungels. Howbeit I am not yet certified whether they obeyed or no.

Vnderſtand therrfore that to bynde and to looſe, is to preach the lawe of The true byndyng & looſing. God and the Goſpell or promiſes, as thou mayſt ſee in the third chapter of the ſecond epiſtle to the Corinthians: Where Paule calleth the preaching of the law the miniſtration of death, and damnation, and the preaching of the promiſes then miniſtring of the ſpirite and of righteouſnes. For when the law is preached, all men are found ſinners, and therefore damned: and when the Goſpell & glad tydinges are preached, then are all that repent and beleue, founde righteous in Chriſt. And ſo expounde it all the olde doctours. S. Hierome agaynſt Biſhops and Prieſtes. Saint Hierome ſayth vpon this text, whatſoeuer thou bindeſt, the Biſhops and Prieſtes ſayth he, for lacke of vnderſtanding, take a litle preſumption of the Phareſeis vpon thē. And thinke that they haue authoritie to bynde innocentes, and to looſe the wicked, which thing our Pope and Byſhops doe. For they ſay the curſe is to be feared, The curſe is to bee feared. be it right or wrōg. Though thou haue not deſerued, yet if ye Pope curſe thee, thou art in perill of thy ſoule as they lie: yea and though he be neuer fo wrongfully curſed, he muſt be fayne to The right maner of looſing. buy abſolution. But Saint Hierome ſayth as ye Prieſt of the olde law made the lepers cleane or vncleane, ſo byndeth and vnbyndeth the Prieſt of the new law. ☜

The Prieſt there made no man a leper, neither clenſed any mā, but God: and the Prieſt iudged onely by Moyſes law, who was cleane, & who was vncleane, whē they were brought vnto hym.

So here we haue the law of God to iudge what is ſinne, and what is not, and who is bounde, and who is not. Moreouer if any man haue ſinned, yet if he repent and beleue the promiſe, we are ſure by Gods word that he is looſed & forgeuen in Chriſt. Other authoritie then this wiſe to preach, haue the Prieſts not. Chriſtes Apoſtles had no other thē ſelues, as it appeareth thoroughout all the new teſtamēt. Therfore it is manifeſt that they haue not.

Saint Paule ſayth i. Corinth. xv. Chriſt vnderſtode this texte all power is geuē me in heauen & in earth: & alſo vſed it farre other wiſe then the Pope. When we ſay all thinges are vnder Chriſt, he is to be excepted that put all vnder hym. God the father is not vnder Chriſt, but aboue Chriſt, and Chriſtes head. i. Corinth. vi.

Chriſt ſayth Iohn. xij. I haue not ſpoken of myne owne head, but my father which ſent me, gaue a commaundement what I ſhould ſay, and what I ſhould ſpeake. What ſoeuer I ſpeake ☜ therefore, euen as my father bad me ſo I ſpeake. If Chriſt had a law what he ſhould doe, how happeneth it, that the Pope ſo runneth at large lawleſſe? Though that all power were geuen vnto Chriſt in heauen and in earth: Yet had he no power ouer his father, nor yet to raigne temporally ouer temporall Princes: but a commaundemēt to obey them. How hath the Pope thē ſuch temporall authoritie ouer king & Emperour? How hath he authoritie aboue Gods lawes, and to cōmaunde the Angels, the ſaintes, and God himſelfe?

Chriſtes authoritie which he gaue to What authoritie Chriſt gaue hys Apoſtles. his Diſciples, was to preach the lawe and to bring ſinners to repentaunce, and then to preach vnto them the promiſes which the father had made vnto all men for his ſake. And the ſame to preach onely ſent he his Apoſtles. As The right byndyng & looſyng. a kyng ſendeth forth his Iudges, and geueth them his authoritie, ſaying: What ye doe, that doe I. I geue you my full power. Yet meaneth he not by that full power, that they ſhould deſtroy any towne or Citie, or oppreſſe any mā or doe what they liſt, or ſhould raigne ouer the Lordes and Dukes of his Realme and ouer hys owne ſelfe. But geueth them a lawe with them & authoritie to bynde and looſe, as farforth as the law ſtretcheth and maketh mention: that is, to puniſhe the euill, that doe wrong, and to auenge ye poore that ſuffer wrong. And ſo farre as the law ſtretcheth, will the king defend his Iudge agaynſt all men. And as the tēporall iudges binde & looſe temporally, ſo doe the priſtes ſpiritually, and no other wayes. How be it by falſhod How the Pope reigneth vnder Chriſt. and ſubtiltie the Pope reigneth vnder Chriſt, as Cardinals and Byſhops do vnder kinges lawleſſe.

THe Pope (ſay they) abſolueth or looſeth a poena et culpa, that is from A poena et a culia is a proper brea •… . the faulte or treſpaſſe, and from the payne due vnto the treſpaſſe. God if a man repent forgeueth the offence onely, and not the paine alſo, ſay they, ſaue turneth the euerlaſting payne vnto a temporall payne. And appointeth ſeuē yeares in purgatory for euery deadly ſinne. But the Pope for money forgeueth The Pope is more mightie & more mercifull for money, thē God is for the death of his onely ſonne. both, and hath more power thē God, and is more mercifull thē God. This doe I ſaith the Pope of my full power and of ye treaſure of the Church, of deſeruinges of martyrs, cōfeſſours, and mērites of Chriſt.

Firſt the merites of the Saintes did not ſaue themſelues, but were ſaued by Chriſtes merites onely. The merites of ſaintes.

Secondarily God hath promiſed Chriſtes merites vnto all that repent: ſo that whoſoeuer repenteth is immediatly The merites of Chriſt. heire of all Chriſtes merites and beloued of God as Chriſt is. How thē came this foule monſter to be Lord ouer The Pope ſelleth that which God geueth frely. Chriſtes merites, ſo that he hath power to ſell that which God geueth freely. O dreamers, yea O deuils and O venimous ſcorpians, what poyſon haue ye in your tayles? O peſtilēt leauen, that ſo turneth the ſweete bread of Chriſtes doctrine into the bitterneſſe of gall.

The Friers runne in the ſame ſpirite Fryers. and teach, ſaying: do good deedes and redeeme the paines y• abide you in purgatory, yea geue vs ſomewhat to doe good workes for you. And thus Sinne is y• beſt marchaundiſe that is. is ſinne become the profitableſt marchaundiſe in the worlde. O the cruell wrath of God vpō vs becauſe we loue not the truth.

For this is the damnation & iudgement of God, to ſend a falſe Prophet vnto him that wil not heare the truth. I know you ſaith Chriſt, Iohn. v. that ye haue not the loue of God in you. I am come in my fathers name and ye receaue me not, if an other ſhall come Chriſt propheſied of Antichriſt and tolde why he ſhoulde come. in his own name, him ſhall ye receaue. This doth God auenge him ſelfe on the malicious hartes whiche haue no loue to his truth.

All the promiſes of God haue they either wypte cleane out, or thus leauened The promiſes are either put out or leauened, and why. them with open lyes to ſtabliſhe their confeſſion with all. And to kepe vs from knowledge of the truth, they do all thyng in Latin.

They pray in Latin, they Chriſten in Latine, they bleſſe in Latine, they All is in Latin. geue abſolution in Latin, onely curſe they in the Engliſh toung. Wherein they take vpon them greater authoritie then euer God gaue them. For in their curſes as they call them, with booke bell and candle, they commaūde God and Chriſt and the aungels and The Pope commaundeth God to curſe. all Saintes to curſe them: curie them God (ſay they) father, ſonne and holy ghoſt, curſe them virgine Mary. &c. O ye abommable, Who gaue you authoritie to commaūde God to curſe? God commaundeth you to bleſſe, and ye cō maunde him to curſe. Bleſſe them that perſecute you: bleſſe but curſe not, ſaith S. Paul Roma. xij. What tyranny wil theſe not vſe ouer men, which preſume and take vpon them to be Lordes ouer God and to commaunde him? If God ſhall curſe any man, who ſhall bleſſe and make him better? No man can amende him ſelfe, except God poure his ſpirite vnto him. Haue we not a commaundemēt to loue our neighbour as our ſelues? How can I loue him and curſe him alſo? Iames ſayth, it is not poſſible that bleſſing & curſing ſhould come both out of one mouth. Chriſt cō maundeth. Math. v. ſaying: loue your enemies. Bleſſe them that curſe you. Do good to them that hate you. Pray for them that do you wrong and perſecute you, that ye may be the children of your heauenly father.

In the marches of Wales it is the maner if any man haue an Oxe or a A cuſtome that is vſed in the marches of waies. Cow ſtollē, he commeth to the Curate and deſireth him to curſe the ſtealer. And he commaundeth the Pariſh to geue him euery man Gods curſe and his. Gods curſe & myne haue he, ſayth euery man in the Pariſh. O mercyfull God what is blaſphemy, if this be not blaſphemy & ſhamyng of the doctrine of Chriſt?

Vnderſtand therfore, the power of excommunication is this. If any man ſinne openly and amendeth not when he is warned? then ought he to be rebuked openly before all the Pariſh. And the Prieſt ought to proue by the Scripture, that all ſuch haue no part with Chriſt. For Chriſt ſerueth not but for them that loue the law of God, and conſent that it is good holy and righteous. And repēt ſorrowing & mournyng for power and ſtrength to fulfill it. And all the pariſh ought to be warned, to auoyde the company of all ſuch, and to take them as heathen people. This is not done that he ſhould periſh, but to ſaue him, to make him aſhamed & to kill the luſtes of the fleſh, that the ſpirite might come vnto the knowledge of truth. And we ought to pitie hym, and to haue compaſſion on him, and with all diligence to pray vnto God for him, to geue him grace to repent and to come to the right way agayne, and not to vſe ſuch tyranny ouer God and man, commaūdyng God to curſe. And if he repent we ought with all mercy to receaue him in agayn. This mayſt thou ſee Mat. xviij. and. i. Cor. v. and ij. Cor. ij.

¶ Confirmation.

IF confirmation haue a promiſe, then it iuſtifieth, as farre as the promiſe extendeth. If it haue no promiſe, then is it not of GOD as the Byſhops be not. The Apoſtles and Miniſters of Gods ſacramentes preach Gods promiſes. God preach Gods word: and Gods ſignes or Sacramentes ſignifie Gods word alſo, and put vs in remēbraunce of the promiſes which God hath made vnto vs in Chriſt. Contrarywiſe Antichriſtes The popes ſacraments are dumme. Byſhops preach not & their Sacramentes ſpeake not, but as the diſguiſed Byſhops mum, ſo are their ſuperſtitious Sacramentes domme. After that the Byſhops had left preachyng, then fayned they this domme ceremonie of cōfirmation to haue ſomwhat at the leſt way, whereby they myght raigne ouer theyr Dioceſes. They reſerued vnto them ſelues, alſo the Chriſtenyng of Belles and coniuring Chriſtening of belles. or hallowyng of Churches and Churchyardes, and of Altares and ſuperaltares, and holowyng of Chalices and ſo forth, what ſoeuer is of honor or profite. Which cōfirmation and the other coniurations, alſo they haue now committed to their Suffragans: becauſe Why Suffragās are ordeined. they them ſelues haue no leyſure to miniſter ſuch things, for their luſtes and pleaſures and aboundance of all thinges, and for the combraunce that they haue in the kynges matters and buſineſſe of the Realme. One kepeth The Byſhops deuide all among thē. the priuey ſeale, an other y• great ſeale, the thyrd is confeſſour, that is to ſay, a priuey traytor and a ſecreat Iudas, he is Preſident of the Princes Counſaile, he is an Ambaſſadour, an other ſort of the Kynges ſecret Counſaile. Wo is vnto the Realmes where they are of yt counſell. As profitable are they verely vnto the Realmes with their Counſell, as the Wolues vnto the Shepe, or the Foxes vnto the Geeſe.

They will ſay that the holy Ghoſt Ceremonies bring not the holy Ghoſt. is geuen thorough ſuch ceremonies. If God had ſo promiſed, ſo ſhould it be, but Paule ſaith Galat. iij. that the ſpirite is receaued thorough preaching of the fayth. And Actes tenth, while Peter preached the faith, the holy Ghoſt fell on Cornelius and on hys houſhold. How ſhall we ſay then to that which they will lay againſt vs, in the eight chapter of the Actes of the Apoſtles. Where Peter and Iohn put Putting on of hāds. their handes on the Samaritans, and the holy Ghoſt came? I ſay that by putting or with putting, or as they put their handes on them, the holy Ghoſt came. Neuertheleſſe the putting on of the hāds did neither helpe nor hinder. For the text ſayth they prayed for them that they might receaue the holy ghoſt.

God had made the Apoſtles a promiſe, that he woulde wyth ſuch miracles cōfirme their preaching, and mou • other to the fayth. Mar. the laſt. The Apoſtles therefore beleued and prayed God to fulfill his promiſe, and God for his truthes ſake euen ſo did. So was it the prayer of fayth that brought Prayer of fayth doth the miracles. the holy Ghoſt, as thou mayſt ſee alſo in the laſt of Iames. If any man be ſicke ſaith Iames, call the elders of the congregation, and let them pray ouer hym, annointing hym with oyle, in the name of the Lord, and the prayer of fayth ſhall heale the ſicke. Where a promiſe is, there is fayth bolde to pray, and God true to geue her her petition. Putting on of the handes is an indifferent thing. For the holy Ghoſt came by preaching of the fayth, and myracles were done at the prayer of fayth as The •… ting on o • hands doth neither helpe nor hinder. well without putting on of the hands, as with, as thou ſeeſt in many places. Putting on of the hands was the maner of that nation, as it was to rent their clothes, & to put on ſackecloth, & to ſprinkle themſelues with aſhes and earth, when they heard of or ſaw any ſorowful thing, as it was Paules maner to ſtretch out his hand, when he preached. And as it is our maner to holde vp our handes, when we pray, and as ſome kiſſe their thome nayle, and put it to their eyes, and as we put our handes on childrens heades, when we bleſſe thē, ſaying: Chriſt bleſſe thee my ſonne, and God make thee a good man: which geſtures neither helpe nor hinder. This mayſt thou well ſee by the xiij. of the Actes, where the holy Ghoſt commaunded to ſeparate Paul and Barnabas, to go and preach. Thē the other faſted and prayed, and put their handes on their heades, and ſent them forth. They receaued not the holy Ghoſt thē, by putting on of hands, but the other as they put their handes on their heades prayed for them, that God would goe with them & ſtrength them, and coraged them alſo, bidding them to be ſtrong in God, and warned them to be faythfull and diligent in the worke of God, and ſo forth.

¶ Anoyling.

LAſt of all commeth the anoyling wythout promiſe, and therefore without the ſpirite and without profet, but altogether vnfruitfull and ſuperſtitious. The ſacramentes which they haue imagined are all wythout promiſe, and therefore helpe not. For What ſoeuer is not of fayth, is ſinne. whatſoeuer is not of fayth is ſinne. Rom. xiiij. Now without a promiſe can there be no fayth. The ſacraments which Chriſt himſelfe ordeined, which haue alſo promiſes, and would ſaue vs The latine tounge deſtroyeth the ſayth. if we knew them and beleued them, them miniſter they in the latine toūg. So are they alſo become as vnfruitfull as the other. Yea they make vs beleue That the worke without y• promiſe ſaueth, is unproued. that the worke it ſelf without the promiſe ſaueth vs, which doctrine they learned of Ariſtotle. And thus are we become an hundred tymes worſe then the wicked Iewes which beleued that the very worke of their ſacrifice iuſtified them. Againſt which Paul fighteth in euery epiſtle, prouing that nothyng helpeth ſaue the promiſes which God hath ſworne in Chriſt. Aſke the people what they vnderſtand by their Baptime or waſhing. And thou ſhalt ſee The prople beleue in y• worke without y• pr •… e. that they beleue, how that the very plunging into the water ſaueth them: of the promiſes they know not, nor what is ſignified thereby. Baptime is called volowing in many places of Volow •… g. England, becauſe the prieſt ſayth, • olo ſay ye. The childe was well volowed (ſay they) yea and our Ʋicare is as fayre a volower as euer a prieſt within this twenty miles.

Beholde how narowly the people looke on the ceremony. If ought be left out, or if the childe be not altogether dipt in the water, or if, becauſe y• childe is ſicke, yt prieſt dare not plunge him into the water, but poure water on his head, how tremble they? how quake they? how ſay ye ſir Iohn ſay they, is this childe chriſtened enough? hath it his full chriſtendome? They beleue verely that the childe is not chriſtened: yea I haue knowen Prieſtes ☜ that haue gone vnto the orders againe ſuppoſing that they were not prieſtes, becauſe that the Byſhop left one of his ceremonies vndon. That they call cō firmation, the people call Byſhoping. They thinke that if the Byſhop butter the childe in ye forehead, that it is ſafe. The worke ſaueth not, but the worde, that is to ſay, 〈◊〉 promiſe. They thinke that the worke maketh ſafe, and likewiſe ſuppoſe they of anoyling. Now is this falſe doctrine verely. For Iames ſayth in y• fyrſt chapter of hys Epiſtle. Of his good wyll begat he vs with y• word of life, that is, with the worde of promiſe. In which we are made Gods ſonnes & heires of the goodnes of god before any good workes. For we can not worke Gods will tyll we be hys ſonnes and know hys wyll and haue hys ſpirite to teach vs. And Saint Paule ſayth in yt fyft chapter of hys Epiſtle to the Epheſians. Chriſt clenſed the congregation in the fountayne of water thorough the worde. And Peter ſaith in the firſt of his firſt epiſtle. Ye are borne anew, not of mortall ſeede, but of immortall ſeede, by the worde of God which liueth and laſteth euer. Paule in euery Epiſtle warneth vs that we put no truſt in workes, and to beware of perſwaſions or arguments of mans wiſdome, of ſuperſtitiouſnes, of ceremonies, of Pope holynes, and of all maner diſguiſing. And exhorteth vs to cleaue faſt vnto the the naked and pure ☜ worde of God. The promiſe of God is the Anker that ſaueth vs in all tēptations. If all y• world be againſt, vs, Gods word is ſtronger then ye world. If the world kill vs, that ſhall make vs aliue agayne. If it be poſſible for the worlde to caſt vs into hell, from thence yet ſhall Gods worde bring vs agayne. Herby ſeeſt thou that it is not Workes, be they neuer ſo glorious iuſtifie not. the worke, but the promiſe that iuſtifieth vs thorough fayth. Now where no promiſe is, there can no fayth be, and therefore no iuſtifiyng though there be neuer ſo glorious workes. The Sacrament of Chriſtes body after this wiſe preach they. Thou muſt In all thing they leaue ou • the promiſes. beleue that it is no more bread, but the very body of Chriſt, fleſh, bloud, and bone, euen as he went here on earth, ſaue his coate. For that is here yet, I wot not in how many places. I pray thee what helpeth all this? Here is no promiſe. The deuils know that Chriſt dyed on a Fryday, and the Iewes alſo. What are they holpe thereby? We haue a promiſe that Chriſt and his body and his bloud, and all that he did and ſuffered, is a ſacrifice, a raunſome, and a full ſatiſfaction for our ſinnes: that God for his ſake wyll thinke no more on them, if they haue power to repent and beleue.

Holy worke men thinke that God reioyceth in the deede ſelfe, without any further reſpecte. They thinke alſo that God as a cruell tyrant, reioyceth and hath delectation in our payne takyng without any further reſpect. And therefore many of them martyr themſelues wythout cauſe, after the enſample of Baals Prieſtes which (iij. Reg. xviij. cut themſelues to pleaſe theyr God with all, and as the olde heathen pagans ſacrificed their children in the fyre vnto their Gods. The Monkes of the Charterhouſe thinke that y• very eating of fiſhe in it ſelfe pleaſeth God, and referre not the eating vnto the chaſtening of the body. For when they haue ſlayne their bodyes wyth colde fleme of fiſheating: yet then will they eate no fleſhe, and ſley themſelues before their dayes. We alſo when we offer our ſonnes or daughters, and compell or perſwade them to vowe & profeſſe chaſtitie, thinke that y• very payne and that rage and burning which they ſuffer in abſteining from a make, pleaſeth God, and ſo referre not our chaſtitie vnto our neighbours profet. For when we ſee thouſandes fall to innumerable diſeaſes therby, and to die before their dayes: yea though we ſee thē breake the commaundementes of God dayly, and alſo of very impatiency worke abhominations againſt nature, to ſhamefull to be ſpoken of: yet wyll we not let them marry, but compell them to continue ſtill wyth violence. And thus teach our deuines as it appereth by their argumentes. He that taketh moſt payne, ſay they, is greateſt and ſo forth.

The people are throughly brought in beliefe that the deede in it ſelfe without any further reſpect ſaueth them, if they be ſo long at Church, or ſay ſo many Pater noſters, and reade ſo much in a toung whtch they vnderſtand not, or goe ſo much a pilgrimage, and take ſo much payne, or faſt ſuch a ſuperſtitious faſt, or obſerue ſuch a ſuperſtitious obſeruaūce, neither profitable to himſelfe nor to hys neyghbour: but done of a good entent onely ſay they, to pleaſe God withall, ye to kiſſe the paxe they thinke it a meritorious deede, when to loue their neyghbour, and to forgeue hym, which thyng is ſignified thereby, they ſtudie not to doe, nor haue power to doe, nor thinke that they are bounde to doe it, if they be offended by hym. So fore haue our falſe prophets brought y• people out of their wittes, & haue wrapped thē in darcknes, and haue rocked them a ſleepe in blyndnes and ignorauncy. Now is all ſuch doctrine falſe doctrine, and all ſuch fayth falſe fayth. For the deede pleaſeth How farre forth the deede is acceptable to God. not, but as farre forth as it is applyed vnto our neyghbours profet, or the taming of our bodyes to keepe the commaundement.

Now muſt the body be tame onely, and that wyth the remedies that God hath ordeined, and not kylled. Thou muſt not forſwere the naturall remedy which God hath ordeined, and bryng thy ſelfe into ſuch caſe that thou ſhouldeſt eyther breake Gods commaundement or kyll thy ſelfe, or burne nyght and day wythout reſt, ſo that thou cāſt not once thinke a godly thought: neyther is it lawfull to forſake thy neyghbour, and to withdraw thy ſelfe from ſeruing him, and to get thee into a den, and lyue idlely profitable to no man, but robbing all men, firſt of fayth, and then of goodes and land, and of all he hath, wyth makyng hym beleue in the hypocriſy of thy ſuperſtitious prayers and Popeholy deedes. The prayer of fayth, and ye deedes thereof that ſpring of loue are accepted before God. The prayer is good according to the proportion Our prayers acceptable according to our fayth, ou • deedes according to the meaſure of loue. of fayth, and the deede according to the meaſure of loue. Now he that bideth in the world, as Monkes call it, hath more fayth then the cloyſterer. For he hangeth on God in all thynges. He muſt truſt God to ſende hym good ſpeede, good lucke, fauour, helpe, a good mayſter, a good neyghbour, a good ſeruaunt, a good wyfe, a good chapman marchaunt, to ſend hys marchaundice ſafe to land, and a thouſand like. He loueth alſo more, which appeareth in that hee doth ſeruice alwayes vnto his neighbour. To pray one for an other are we equally boūd, and to pray is a thyng that we may alwayes doe, what ſo euer we haue in hand, and that to do may no man hyre an other: Chriſtes bloud hath hyred vs all ready. Thus in the deede deliteth God as farforth as we do it either to to ſerue our neighbour with all, as I haue ſayd: or to tame the fleſh, that we may fulfill the commaundement from the bottome of the hart.

And as for our payne takyng God reioyſeth not therin as a tyraunt: but pitieth vs & as it were morneth with vs, and is alway ready and at hand to helpe vs, if we call, as a mercyfull father and a kynd mother. Neuer the later hee ſuffereth vs to fall into many temptations and much aduerſitie: yea him ſelfe layeth the croſſe of tribulatiō on our backes, not that he reioyſeth in our ſorrow, but to driue ſinne out of y• fleſh, which can none otherwiſe be cured: as the Phiſition and Surgion do many thinges which are paynefull to the ſicke, not that they reioyſe in the paynes of the poore wretches: but to perſecute and to driue out the diſeaſes which can no otherwiſe be healed.

When the people beleue therfore if they doe ſo much woorke or ſuffer ſo much payne, or go ſo much a pilgrimage, that they are ſafe, is a falſe fayth. For a Chriſten man is not ſaued by woorkes, but by fayth in the promiſes before all good woorkes, though that the woorkes (when we worke Gods commaūdement with a good wil, and not workes of our own imagination) declare that we are ſafe and that the ſpirite of him that hath made vs ſafe is in vs: yea and as God through preachyng of fayth doth purge and iuſtifie the hart, euen ſo thorough workyng of deedes, doth he purge and iuſtifie the members, makyng vs perfect both in body and ſoule after the lykeneſſe of Chriſt.

Neither nedeth a Chriſten man to A Chriſtē mā nedeth not to go a pilgrimage to be ſaued therby. runne hether or thether, to Rome, to Hieruſalem, or S. Iames: or any other pilgrimage farre or nere, to be ſaued thereby, or to purchaſe forgeuenes of his ſinnes. For a Chriſten mās health and ſaluation is with in him: euen in Saluation is with in vs. his mouth. Roma. x. The word is nye thee, euen in thy mouth and in thyne hart that is the word of faith which we preach ſayth Paul. If we beleue the promiſes with our hartes and confeſſe them with our mouthes, we are ſafe. This is our health with in vs. But how ſhall they beleue that, they heare not? And how ſhal they heare without a preacher ſayth Paul Roma. x. For looke on the promiſes of God, and ſo are all our preachers domme. Or if they preach them they ſo ſauſe thē and leuen thē, that no ſtomacke can brooke them nor finde any ſauor in them. For they paynte vs ſuch an eare confeſſion Confeſſion. as is impoſſible to be kept, and more impoſſible that it ſhould ſtand with the promiſes and Teſtament of God. And they ioyne them penaunce, as they call it, to faſt, to go pilgrimages, and geue ſo much to make ſatiſfaction with all. They preach their Maſſes, their merites, their pardons, their ceremonies, and put the promiſe cleane out of poſſeſſion. The word of health and ſaluation is nye thee, in thy mouth & thyne hart ſayth Paul. Nay ſay they, thy ſaluation ☞ is in our faythfull eare. This is their hold, thereby know they all ſecretes, thereby mocke they all men and all mens wiues, and beguile Knight, and Squier, Lord, and Kyng, and betray all Realmes. The Byſhops with Byſhops worke there treaſon thorough confeſſion. the Pope haue a certaine conſpiration and ſecret treaſon agaynſt the whole world. And by confeſſion know they what Kings and Emperours thinke. If ought be agaynſt them, do they neuer ſo euill, then moue they their captiues to warre and to fight, and geue them pardons to ſlay whom they will haue taken out of the way. They haue with falſehode taken from all Kynges and Emperours their right and duties, whiche now they call their freedomes, liberties, & priuileges & haue peruerted the ordinaunces that God left in the world, and haue made euery Kyng ſweare to defend their falſehode Kynges be ſworne to the biſhops and not the Byſhops vnto the kynges. againſt their own ſelues. So that now if any man preach Gods worde truly and ſhew the fredome and libertie of the ſoule whiche we haue in Chriſt, or entende to reſtore the Kynges agayne vnto their duties and right, and to the rowme and authoritie which they haue of God, and of ſhadowes to make thē Kynges in deede, & to put the world in his order agayne: then the Kynges deliuer their ſwordes and authoritie vnto the hypocrites to • lay him. So dronken are they with the wine of the whore.

¶ The text that foloweth in Paule wil they happely lay to my charge and others. How ſhall they preach except How ſhall they preach except they be ſent is expounded. they be ſent, ſayth Paul in the ſayd. x. to the Romaines. We wil they ſay, the Pope, Cardinals and Byſhoppes: all authority is ours. The Scripture perteineth vnto vs and is our poſſeſſion. And we haue a law, that who ſoeuer preſume to preach without the authoritie of the Biſhops is excommunicate in the deede doyng. Whence therefore haſt thou thine authoritie wil they ſay. The old Phariſeis had the Scripture in captiuitie likewiſe, and aſked Chriſt by what authoritie doeſt thou theſe thynges? as who ſhould ſay: We are phariſeis & thou art none of our order, nor haſt authoritie of vs. Chriſt aſked them an other queſtion, and ſo will I do our hypocrites. Who ſēt you? God? Howe to know who is ſent of God and who is not. Nay hee that is ſent of God, ſpeaketh Gods word Iohn. iij. Now ſpeake ye not Gods worde, nor any thyng ſaue your own lawes made cleane contrary vnto Gods worde. Chriſtes Apoſtles preached Chriſt, & not them ſelues. He that is of the truth, preacheth the truth. Now ye preach nothyng but lyes, and therefore are of the deuill the father of all lyes, & of hym are ye ſent. And as for mine authoritie or who ſent me: I report me vnto my workes as Chriſt Iohn. v. and. x. If Gods word beare recorde that I ſay truth, why ſhould any man doubt, but that God the father of truth and of lyght hath ſent me as the father of lyes & of darknes hath ſent you, and that the ſpirite of truth, and of light is with me, as the ſpirite of lyes and of darkenes is with you? By this meanes thou wilt that euery man be a preacher will they ſay. Nay verely. For GOD will No man may preach but he that is called & ſent of god. ☜ that not, and therfore will I it not, no more then I would that euery man of London were Mayre of London, or euery man of the Realme Kyng therof. God is not the author of diſſention and ſtrife, but of vnitie and peace and of good order. I will therefore that where a congregation is gathered together in Chriſt one be choſen after the rule of Paul, and that hee onely preach, and els no mā openly: but that euery man teach hys houſhold after the ſame doctrine. But if the preacher preach falſe: then whoſoeuers harte God moueth, to the ſame it ſhalbe law full to rebuke and improue the falſe teacher, with the cleare and manifeſt Scripture, and that ſame is no doubt a true Prophet ſent of GOD. For the Scripture is gods, and theirs that beleue and not the falſe Prophet.

SAcrament is then as much to ſay as an holy ſigne. And the Sacramentes which Chriſt ordeined preach Gods word vnto vs, and therfore iuſtifie and miniſter the ſpirite to them that beleue, as Paul thorough preachyng the Goſpell was a miniſter of righteouſnes, & of the ſpirite, vnto all that beleued his preachyng. Domme ceremonies are no Sacramentes, but ſuperſtitiouſnes. Chriſtes Sacramēts preach the fayth of Chriſt as his Apoſtles did & thereby iuſtifie. Antichriſtes domme ceremonies preach not y• fayth that is in Chriſt, as his Apoſtles our Byſhops and Cardinals do not. But as Antichriſtes Biſhops are ordeined to kill who ſoeuer preach the true faith of Chriſt: ſo are his ceremonies ordeined to quench the faith which Chriſtes Sacramētes preach. And hereby maiſt thou knowe the difference betwene The difference betwene true Sacraments and falſe. Chriſtes ſignes or Sacramentes, and Antichriſtes ſignes or ceremonyes, that Chriſtes ſignes ſpeake, and Antichriſtes be domme.

Hereby ſeeſt thou what is to be thought of all other ceremonies, as halowed water, bread, ſalt, bowes, belles, waxe, aſhes, and ſo forth, and all other diſguiſinges and Apeſplay, and of all maner coniurations, as the coniuring of church and churchyardes and of alter ſtones & ſuch like. Where no promiſe of God is, there can be no fayth nor iuſtifiyng, nor forgeuenes of ſinnes. For it is more then madnes to looke for any thing of god, ſaue that he hath promiſed. How farre he hath promiſed, ſo farre is he bodū to them that beleue, and further not. To haue a A ſayth without Gods promiſe is idolatrie. fayth therefore or a truſt in any thing, where god hath not promiſed is plaine idolatry, and a worſhipping of thyne own imagination in ſtede of God. Let vs ſee the pith of a ceremony, or two, to iudge the reſt by. In coniuring of holy water they pray, that whoſoeuer be ſprinckled therewith may receaue health as well of body as of ſoule, and likewiſe in makyng holy bread and ſo forth in the coniurations of other ceremonies. Now we ſee by dayly experience that halfe their prayer is vnheard. For no man receaueth health of body thereby. No more of likelihode do they of ſoule. Yea we ſee alſo by experience that no man receaueth health of ſoule thereby. For no man by ſprinckling himſelfe with holy water, and wyth eating holy bread, is more mercifull then before, or forgeueth wrong, or becommeth at one with his enemy, or is more patient and leſſe couetous, and ſo forth. Which are the ſure tokens of the ſoule health.

They preach alſo that the wagging of the Byſhops hand ouer vs bleſſeth vs,The Byſhops bleſſing. and putteth away our ſinnes. Are theſe workes not againſt Chriſt? How can they do more ſhame vnto Chriſtes bloud? For if the wagging of the Byſhops hand ouer me be ſo precious a thyng in the ſight of God that I am thereby bleſſed, how then am I full bleſſed wyth all ſpirituall bleſſinge in Chriſt as Paul ſaith Ephe. j? Or if my ſinnes be full done away in Chriſt, how remayneth there any to be done away by ſuch phantaſies? The Apoſtles knew no wayes to put away ſin, or to bleſſe vs but by preaching Chriſt. Paule ſayth Gal. ij.How the Apoſtles bleſſed vs. If righteouſnes come by the law, then Chriſt dyed in vayne. So diſpute I here. If bleſſing come by the wagging of the Byſhops hand, then dyed Chriſt in vayne, and his death bleſſeth vs not. And a little afore, ſayth Paule, if while we ſeeke to be iuſtified by Chriſt, we be yet found ſinners (ſo that we muſt be iuſtified by the law or ceremonies) is not Chriſt then a miniſter of ſinne? So diſpute I here. If while we ſeeke to be bleſſed in Chriſt we are yet vnbleſſed, and muſt be bleſſed by the wagging of the Byſhoppes hand, what haue we then of Chriſt but curſe? Thou wilt ſay: When we come firſt to the fayth, then Chriſt forgeueth vs and bleſſeth vs. But the ſinnes which we afterward commit are forgeuen vs through ſuch thinges. I aunſwere: Repentāce and ſure fayth in in Chriſt purgeth our ſinnes.If any man repent truely and come to the fayth and put hys truſt in Chriſt, thē as oft as he ſinneth of frayltie, at the ſygh of the hart is his ſinne put away in Chriſtes bloud. For Chriſtes bloud purgeth euer and bleſſeth euer. For Iohn ſayth in the ſecond of his firſt epiſtle. This I write vnto you that ye ſinne not. And though any man ſinne (meaning of frailtie and ſo repent) yet haue we an aduocate with the father, Ieſus Chriſt which is righteous, and he it is that obteineth grace for our ſinnes, and Heb. vij. it is written. But this man (meaning Chriſt) becauſe he laſteth or abideth euer, hath an euerlaſting prieſthod. Therefore is he able alſo euer to ſaue thē that come to God through hym, ſeing he euer liueth to make interceſſion for vs. The Byſhops therefore ought to bleſſe vs in preaching Chriſt, and not to deceaue vs and to bring the curſe of God vpon vs, wyth wagging their handes ouer vs. To preache is their dutie onely, and not to offer their feete to bee kiſſed, or teſticles or ſtones to be groped. We feele alſo by experience that after the Popes, Byſhoppes or Cardinals bleſſing we are no otherwiſe diſpoſed in our ſoules then before.

Let this be ſufficient as concerning the ſacramentes and ceremonies, with The proteſtation of the author. this proteſtation, that if any cā ſay better or improue this with Gods word, no man ſhall be better content therewith then I. For I ſeeke nothing but the truth and to walke in the light. I ſubmit therefore this worke and all other that I haue made or ſhall make (if God will that I ſhall more make) vnto the iudgements, not of them that furiouſly burne all truth, but of them which are ready with Gods worde to correct, if any thing be ſayde amiſſe, & to further Gods worde.

I will talke a worde or two after Confeſſion robbeth the Sacraments and maketh thē fruteleſſe. the worldly wiſdome with them, and make an ende of this matter. If the ſacramentes iuſtifie, as they ſay, I vnderſtand by iuſtifiyng forgeuenes of ſinnes. Then do they wrong vnto the ſacraments, in as much as they robbe the moſt part of them through confeſſion of their effect, & of the cauſe wherfore they were ordeined. For no man may receaue the body of Chriſt, no mā may marry, no man may be oyled or aneiled as they call it, no man may receaue orders, except he be fyrſt ſhriuen. Now when the ſinnes be forgeuen by ſhrift afore hand, there is nought left for the ſacramentes to doe. They will aunſwere, that at the leaſt way they encreaſe grace, and not the ſacramētes onely, but alſo hearing of maſſe, matens and euenſong, and receauing of holy water, holy bread, and of the Biſhops bleſſing, and ſo forth by all ceremonies. By grace I vnderſtand the fauour of God, and alſo the giftes and What grace is. working of his ſpirite in vs, as loue, kyndnes, patience, obedience, mercifulnes, deſpiſing of worldly thynges, Howe to knowe what iuſtifieth: and what not: or what bringeth grace and what not. peace, concorde, and ſuch like. If after thou haſt heard ſo many maſſes, matens and euenſonges, and after thou haſt receaued holy bread, holy water, and the Byſhops bleſſing, or a Cardinals or the Popes, if thou wilt, be more kinde to thy neighbour, and loue him better then before, if thou be more obediēt vnto thy ſuperiors, more mercifull, more ready to forgeue wrong done vnto thee, more deſpiſeſt the world, and more a thyrſt after ſpirituall thynges, if after that a Prieſt hath taken orders he be leſſe couetous then before: if a wife after ſo many and oft pilgrimages be more chaſt, more obedient vnto her huſband, more kynde to her maydes and other ſeruauntes: if Gentlemen, knightes, Lordes, and kinges, and Emperours, after they haue ſayd ſo often dayly ſeruice wyth their Chappellaynes, know more of With their Chaplayns quoth hee: God geue grace their Chaplayns at the laſt make them not ſo mad to ſay ſeruice alone while they. Chriſt then before, and can better ſkill to rule their tenauntes, ſubiectes, and realmes chriſtenly then before, and be content with their duties, then do ſuch thinges encreaſe grace: if not, it is a lie. Whether it be ſo or no, I report me to experience. If they haue any other enterpretations of iuſtifiyng or grace, I pray them to teach it me. For I would gladly learne it. Now let vs goe to our purpoſe agayne.

¶ Of miracles and worſhipping of Saintes.

ANtichriſt ſhal not only come with lying ſignes, and diſguiſed wyth falſhod, but alſo wyth lying miracles and True miracles draw to Chriſt. wonders, ſaith Paule in the ſaid place ij. Theſſ. ij. All the true miracles which are of God, are ſhewed (as I aboue rehearſed) to moue vs to heare Gods word, and to ſtabliſhe our fayth therin: and to confirme the truth of Gods promiſes, that we might without all doubting beleue thē. For Gods worde thorough fayth bringeth the ſpirite into our hartes, and alſo life, as Chriſt ſayth Iohn. vi. The wordes which I ſpeake are ſpirite and lyfe. The worde alſo purgeth vs and clenſeth vs, as Chriſt ſayth Iohn. xv. ye are cleane by the meanes of the word. Paul ſayth. i. Timo. ij. One God, one Mediatour (that is to ſay, aduocate, interceſſor, or an atonemaker) betwene God & man: the man Chriſt Ieſus which gaue him ſelfe a raunſon for all men Peter ſayth of Chriſt Actes. iiij. Neither is their health in any other: neither yet alſo any other name geuen vnto men wherin we muſt be ſaued. So now Chriſt is our peace, our redemption or raunſom for our ſinnes, our righteouſnes, ſatiſfactiō and all the promiſes of God are yea & Amen in him. ij. Cor. i. And we for yt great and infinite loue whiche God hath to vs in Chriſt, loue him agayn, loue alſo his lawes, & loue one an other. And the deedes whiche we The effect and force of our good deedes. hence forth doe, do we not to make ſatiſfaction or to obteine heauen: but to ſuccour our neighbour to tame yt fleſh that we may waxe perfect and ſtrong men in Chriſt, and to be thankefull to God againe for his mercy, and to glorifie his name.

COntrarywiſe the miracles of Antichriſt Falſe miracles driue from Chriſt. are done to pull thee from the worde of God, and from beleuyng his promiſes and from Chriſt, and to put thy truſt in a man, or a ceremonie wherin Gods word is not. As ſoone as Gods woorde is beleued, the fayth ſpread abroad, then ſeaſe the miracles of god. But the miracles of Antichriſt, becauſe they are wrought by the deuil, to quench the fayth, grow dayly more and more: neither ſhall ceaſe vntill the worldes end among them that beloue not Gods worde and promiſes. Seeſt thou not how God looſed & ſent forth all the deuils in the old world among the Heathen or Gētiles? And how the deuils wrought miracles, & ſpake to them in euery image? Euen ſo ſhal the deuill woorke falſhode by one craft or an other, vntill the worldes end amōg them that beleue not Gods word. For the iudgement and damnation of hym that hath no luſt to heare the truth, is to heare lyes, and to be ſtabliſhed and grounded therein through falſe miracles, and he that will not ſee, is worthy to be blind, and he that biddeth the ſpirite of God go from him, is worthy to be without him.

Paul, Peter, and all true Apoſtles preached Chriſt onely. And the miracles did but confirme and ſtabliſh their preachyng, and thoſe euerlaſtyng promiſes & eternall Teſtament that God had made betwene man and hym in Chriſtes bloud, and the miracles dyd teſtifie alſo that they were true ſeruauntes of Chriſt. Paul preached not him ſelfe, he taught not any mā to truſt in him or his holynes, or in Peter or in any ceremonie, but in the promiſes which God hath ſworne onely, yea he mightyly reſiſteth all ſuche falſe doctrine both to the Corinthians, Galathians, Epheſiās and euery where. If He that teacheth to truſt in a ſaint is a falſe Prophet. this be true (as it is true and nothyng more truer) that if Paul had preached him ſelf, or taught any mā to beleue in his holynes or prayer or in any thyng, ſaue in the promiſes that GOD hath made and ſworne to geue vs for Chriſtes ſake, he had bene a falſe Prophet: why am not I alſo a falſe Prophet, if I teach thee to truſt in Paule or in hys holines or prayer, or in any thing ſaue in Gods word as Paul dyd.

If Paule were here and loued me What he ſhould pray that prayeth for his neighbour. (as he loued them of his tyme of whō he was ſent and to whō he was a ſeruaunt to preache Chriſt, what good could he doe for me or wiſhe me, but preach Chriſt and pray to God for me, to open myne hart, to geue me his ſpirite, & to bring me vnto the full knowledge of Chriſt? vnto which porte or hauen, when I am once come, I am as ſafe as Paule, felow with Paule, ioyntheyre with Paul of all the promiſes of God, and gods truth heareth my prayer as well as Paules, I alſo now could not but loue Paul & wiſh him good, and pray for him, that God would ſtrength him in all his temptations & geue him victory, as he would do for me. Neuertheleſſe there are many The 〈…〉 be 〈◊〉 and not deceaued. weake, and young conſciences alwayes in the congregation which they that haue the office to preach ought to teach, and not to diſceaue them.

What prayers pray our Clergy for vs which ſtoppe vs and exclude vs frō The ſpiri •… pray not that we might come to y• knowledge of Chriſt. Chriſt and ſeke all the meanes poſſible to kepe vs from knowledge of Chriſt? They compell vs to hyre Friers, Monkes, Nunnes, Chanons, and Prieſtes, & to buye their abhominable merites, and to hyre the Saintes that are dead to pray for vs, for the very Saintes haue they made hyrelynges alſo: becauſe that their offeryngs come to their profite. What pray all thoſe: that we might come to the knowledge of Chriſt, as the Apoſtles did? Nay verely. For it is a plaine caſe, that all they which enforce to kepe vs from Chriſt, pray not that we might come to the knowledge of Chriſt. And as for the Saintes (whoſe prayer was whē they were a lyne that we might be grounded, ſtabliſhed and ſtrēgthed in Chriſt onely) if it were of God that we ſhould this wiſe worſhyp them contrary vnto their owne doctrine, I dare be bold to affirme that by the meanes of their prayers, we ſhould haue bene brought long a go vnto the knowledge of God and Chriſt agayne, though that theſe beaſtes had done their worſte to ſet it. Let vs therefore ſet our hartes at reſt in Chriſt and in Gods promiſes, for ſo I thinke it beſt, and let vs take the The 〈◊〉 are but an en •… 〈◊〉 . Saintes ſoran example onely, and let vs do as they both taught and dyd.

Let vs ſet Gods promiſes before our eyes, and deſire him for his mercy and for Chriſtes ſake to fulfill them. And he is as true as euer he was, and will do it, as well as euer he dyd, for to vs are the promiſes made as well as to them.

Moreouer the end of Gods miracles is good, the ende to theſe miracles are euill. For the offerynges which are Offerings cauſe of the miracles. the cauſe of the miracles do but miniſter and maynteine vice, ſinne and all abhomination, and are geuen to them that haue to much, ſo that for very aboundance, they • ome out their owne ſhame, and corrupt the whole worlde with the ſtyuch of their filthines.

Therto what ſoeuer is not of fayth is ſinne, Roma. xiiij, Fayth commeth by hearyng Gods woorde Roma. x. when now thou faſteſt or doeſt any thyng in the worſhip of any Saint beleuyng to come to the fauour of God or to bee ſaued thereby if thou haue Gods worde, then is it true fayth and ſhall ſaue thee. If thou haue not Gods woorde, then is it a falſe fayth ſuperſtitiouſnes and Idolatry, and damnable ſinne.

Alſo in the Collects of the Saintes with whiche we pray God to ſaue vs through the merites or deſeruynges of the Saintes (which Saintes yet were not ſaued by their owne deſeruynges them ſelues) we ſay Per Chriſt 〈◊〉 Dominū nostrum, that is for Chriſt our Lordes ſake. We ſay ſaue vs good Lord thorough the ſaintes merites for Chriſtes ſake. How can he ſaue vs through the Saintes merites for Chriſtes ſake and for hys deſeruyng merites and loue? Take an example. A Gentleman ſayth vnto me I will do the vttemoſt of my power for thee, for the loue whiche I owe vnto thy father. Though thou haſt neuer done me pleaſure, yet I loue thy father well, thy father is my frend and hath deſerued that I doe all that I can for thee &c. Here is a Teſtament and a promiſe made vnto me in the loue of my father onely. If I come to the ſayd Gentleman in the name of one of his ſeruauntes whiche I neuer ſaw, neuer ſpake with, neither haue any acquaintaunce at all with and ſay: Syr I pray you be good maſter vnto me in ſuch a cauſe. I haue not deſerued that he ſhould ſo do. Neuertheleſſe I pray you doe it for ſuch a ſeruauntes ſake: yea I pray you for the loue that you owe to my father doe that for me for ſuch a ſeruauntes ſake. If I this wiſe made my petition, would not mē thinke that I come late out of S. Patrikes God y• father fulfilleth his promiſes to vs for Chriſtes ſake, & not for the merites of ſaintes as y• Papiſtes taught. Purgatory, & had left my wittes behinde me. This do we. For the Teſtamēt and promiſes are all made vnto vs in Chriſt. And we deſire God to fulfill hys promiſes for the Saintes ſake: yea that he will for Chriſtes ſake do it for the Saintes ſake.

They haue alſo martyrs which neuer preached Gods worde, neither dyed therefore: but for priuileges and liberties All ſuch Martyrs are the popes martyrs & not Gods. For martyr ſignifieth a witnes bearer: now is he not Gods witnes that teſtifieth not his worde. which they falſely purchaſed contrary vnto Gods ordinaunces. Yea & ſuch Saintes though they be deade, yet robbe now as faſt as euer they did, neither are leſſe couetous now then when they were aliue. I doubt not but that they will make a Saint of my Lord Cardinall, after the death of vs that be aliue, and know his iuggling and crafty conueiaunce, and will ſhrine him gloriouſly, for his mightily defending of the right of holy Church, except we be diligent to leaue a commemoration of that Nimroth behind vs.

The reaſons wherewith they proue their doctrine are but fleſhly: and as The reaſons which they make for y• worſhipping of Saintes are ſolued. Paule calleth them, entiſing wordes of mans wiſdome, that is to witte, ſophiſtry and brauling argumentes of men with corrupt mindes and deſtitute of the truth, whoſe God is their bellye, vnto which idole whoſoeuer offereth not, the ſame is an heretike, and worthy to be brunt.

The Saint was great wyth God when he was aliue, as it appeareth by the myracles which God ſhewed for him, he muſt therfore be great now ſay they. This rea • ō appeareth wiſdome, but it is very foliſhnes wyth God. For the myracle was not ſhewed that thou ſhould put thy truſt in the Saint, but in the worde which the ſaint preached, which worde if thou beleueſt, would ſaue thee, as God hath promyſed and ſworne, & would make thee alſo great wyth God, as it dyd ye Saint.

If a mā haue a matter wyth a great man, or a kyng, he muſt goe fyrſt vnto one of hys meane ſeruauntes, and thē hyer and hyer till he come at the kyng. This entiſing argumēt is but a blinde reaſon of mans witte. It is not like in the kingdome of the worlde, and in the It is not like wyth kynges and God. kingdome of God and Chriſt.

With kynges for the moſt part we haue none acquaintaunce, neither promiſe. They be alſo moſt cōmonly mercileſſe. Moreouer if they promiſe, they are yet mē as vnconſtant as are other people, & as vntrue. But with God, if we haue beliefe, we are accompted, and haue an open way in vnto hym by the dore Chriſt, which is neuer ſhutte, but through vnbeliefe, neither is there any porter to keepe any man out. By him ſaith Paul Ephe. ij. that is to ſay, by Chriſt we haue an open way in vnto the father. So are ye now no more ſtraungers and forreiners (ſayth he) but citizens wyth the Saintes, and of the houſholde of God. God hath alſo made vs promiſes and hath ſworne: yea hath made a teſtament or a couenaunt, and hath bounde hymſelfe, and hath ſealed his obligation wyth Chriſtes bloud, and confirmed it wyth miracles. He is alſo mercifull and kinde, and cōplayneth that we wyll not come vnto hym. He is mighty and able to performe that he promiſeth. He is true and can not be but true, as he can not be but God. Therefore is it not lyke with the kyng and God.

We be ſinners ſay they, God wyll not heare vs. Beholde how they flee from God as from a tyraunt mercileſſe. Whom a mā counteth moſt mercifull vnto hym, he ſoneſt flyeth. But theſe teachers dare not come at God. Why? For they are ye childrē of Caine. If the Saintes loue whome God hateth, then God and his Saints are deuided. When thou prayeſt to ye ſaintes, how doe they know, except that God whom thou counteſt mercileſſe, tell them? If God be ſo cruell and ſo hateth thee, it is not likely that he wyll tell the Saintes that thou prayeſt vnto them.

When they ſay we be ſinners: I anſwere, that Chriſt is no ſinner, ſaue a Chriſt is no ſinner. ſatiſfaction, and an offering for ſynne. Take Chriſt frō the ſaintes and what are they? What is Paule wythout Chriſt? is he any thing ſaue a blaſphemer, a perſecuter, a murtherer, and a ſhedder of Chriſten bloude? But as ſoone as he came to Chriſt he was no more a ſinner, but a miniſter of righteouſnes, he went not to Rome to take penaunce vpon him, but went & preached vnto his brethren the ſame mercy which he had receaued free, wythout doing penaunce or hiering of Saintes or of Monkes or Fryers. Moreouer if it be Gods worde that thou ſhoulde put thy truſt in the ſaintes merites or prayers, then be bolde. For Gods worde ſhall defend thee and ſaue thee. If it be but thine owne reaſon, then feare. For God commaundeth by Moyſes Deut. xij. ſaying: what I cō maund you, that obſerue and do, and put nothing to, nor take ought therefro: yea and Moſes warneth ſtraitly Nothyng bringeth a man ſooner to confuſiō then the Idolatry of his owne imaginatiō in an hundred places, that we do that onely which God commaundeth, and which ſeemeth good and righteous in hys ſight, and not in our owne ſight. For nothing bringeth the wrath of god ſo ſone and ſo ſore on a man, as the idolatry of his owne imagination.

Laſt of all theſe arguments are contrary to the argumentes of Chriſt and of his Apoſtles. Chriſt diſputeth, Luk. 11. ſaying: If the ſonne aſke the father bread, will he geue him a ſtone? or if he aſke him fiſh, will he geue him a ſerpent? and ſo forth. If ye then (ſaith he) which are euill can geue good giftes to your children, how much rather ſhall your heauenly father geue a good ſpirite vnto them that aſke him? And a little before in the ſame chapter he ſayeth: If a man came neuer ſo out of ſeaſon to his neighbour to borow bread: euen when he is in his chamber, & the dore ſhut, and all his ſeruantes wyth him: neuertheleſſe yet if he continue knocking and praying, he will riſe and geue him aſmuch as he nedeth, though not for loue, yet to be rid of him, that he may haue reſt: As who ſhould ſay: what will God do if a man pray him, ſeing that prayer ouercommeth an euill man? Aſke therfore (ſayth he) and it ſhall be geuen you, ſeeke, and ye ſhal finde, knocke and it ſhalbe opened vnto you. And Luke 18. he putteth forth the parable or ſimilitude of the wicked Iudge which was ouercome with the importunate prayer of ye widow. And concludeth, ſaying: Heare what the wicked Iudge did. And ſhall not God aduenge his elect which cry vnto hym night and day? Whether therefore we complaine of the intollerable oppreſſion and perſecution that we ſuffer, or of the fleſh that combreth & reſiſteth the ſpirite, God is mercifull to heare • s, & to helpe vs. Seeſt thou not alſo how Chriſt cureth many, and caſteth out deuyls out of many vnſpoken too, how ſhall he not helpe, if he be deſired and ſpoken to?

When the old phariſies (whoſe nature is to driue ſinners from Chriſt) aſked Chriſt why he did eat with publicanes and ſinners. Chriſt aunſwered that the whole neded not the phiſition but the ſicke. that is, he came to haue cōuerſation with ſinners to heale thē. • hriſt is a 〈◊〉 geue to •… rs. He was a gift geuē vnto ſinners, and a treaſure to pay theyr debtes. And Chriſt ſent the complayning and diſdayning phariſies to the Prophet Oſeas God loueth mercy. ſaying, Go and learne what thys meaneth, I deſire or require mercy, and not ſacrifice. As who ſhould ſay, Hypocrites loue o •• e • ynges. Ye phariſes loue ſacrifice and offring, for to feed that God your bellies withall, but God commaundeth to be mercifull. Sinners are euer captiues and a pray vnto the Phariſes and hypocrites, for to offer vnto theyr bellies, & to buy merites, pardons, and forgeuenes of ſinnes of them. And therefore feare they them away from Chriſte, with argumentes of theyr belly wyſedome. For he that receaueth forgeuenes free of Chriſt, wil buy no forgeuenes of them. I came (ſayth Chriſt) to call, not the righteous, but the ſinners vnto repentaunce. The phariſies are righteous, and therefore haue no part with Chriſt, neithe • need they: for they are Gods themſelues & ſauiours. But ſinners that repent partaine to Chriſt. If we repent, Chriſt hath made ſatiſfaction for vs already.

God ſo loued the world, that he gaue hys onely ſonne, that noue that beleue on him ſhould periſh, but ſhould haue euerlaſting life. For God ſent not hys ſonne into the world, to condemne the world, but that the world through him might be ſaued. He that beleueth on him ſhall not be damned, but he that beeleeueth not is damned alreadye. Iohn. iij.

Paule Rom. 5. ſayth: Becauſe we are iuſtifyed through fayth, we are at peace with God through our lord Ieſus Chriſt, that is, becauſe that God, which can not lye, hath promiſed and ſworne to be mercyfull vnto vs, and to forgeue vs for Chriſtes ſake, we We are at peace in our conſciences when we beleue conſtantly ou • ſinnes are remitted throughe Ieſus Chriſt. beleue and are at peace in our conſciences, we run not hither and thither for pardon, we truſt not in thys fryer, nor that monke, neyther in any thing, ſaue in the woord of God onely. As a childe when his father threateneth him for his fa • t, hath neuer reſt til he heare the worde of mercy and forgeuenes of his fathers mouth againe, but aſſone as he heareth his father ſay, Goe thy wayes, do me no more ſo, I forgeue thee this fault: then is his hart at reſt, then is he at peace, then runneth he to no man to make interceſſion for him. Neyther though there come any falſe marchant ſaying, what wilt thou geue me, and I will obtayne pardon of thy father for thee. Will he ſuffer him ſelfe to be beguiled? No, he will not buy of a wilie fox, that which his father hath geuen him freely.

It foloweth: God ſetteth out hys loue that he hath to vs. that is, he maketh it appeare, that men may perceiue loue, if they be not more then ſtocke blinde. In aſmuch (ſayth Paule) as while we were yet ſinners, Chriſt dyed for vs. Much more now (ſayth he) ſeeing we are iuſtifyed by hys bloud, ſhall we be preſerued from wrath thorough him: for if when we were enemies we were reconciled to God, by the death of hys ſonne, much more ſeeing we are reconciled we ſhall be preſerued by hys life. As who ſhould ſay, If God loued vs when we knew him not, much more loueth he vs now we know him. If he were mercifull to vs while we hated his Lawe, how much more mercifull will he be now ſeeing we loue it, and deſire ſtrength to fulfill it. And in the viij. he argueth: If God ſpared not his owne ſonne, but gaue him for vs all, how ſhall he not wyth him geue vs all thinges alſo?

Chriſt prayed, Iohn xvij. not for the Apoſtles onely, but alſo for as many as ſhould beleue through theyr preaching and was heard, whatſoeuer we aſke in his name the Father geueth vs Iohn. xvi. Chriſt is alſo as mercifull Why we come not to Chriſt. as the ſaintes. Why go we not ſtraight way vnto him? Ʋerely becauſe we feale not the mercy of God neyther beleue his truthe. God will at the leaſt way (ſay they) heare vs the ſooner for the ſaintes ſake. Then loueth he the ſaintes better then Chriſt and his own truth. Heareth he vs for the ſaintes ſake? ſo heareth he vs not for his mercye: For merites and mercye can not ſtand together.

Finally if thou put any truſt in thine owne deedes, or in the deedes of any other man, of any ſaint, then miniſheſt thou the truth, mercy, and goodnes of God. For if God looke vnto thy workes, or vnto the workes of any other man, or goodnes of the ſaint, then doth he not all thinges of pure mercy, and of his goodneſſe, and for the truthes ſake which he hath ſworne in Chriſt. Now ſayth Paule Tit. 3. Not of the righteous deedes which we did, but of his mercy ſaued he vs.

Our blinde diſputers will ſay: If our good deedes iuſtify vs not, if God looke not on our good deedes, neither regard them nor loue vs the better for them, what need we to do good dedes? I aunſwer, God looketh on our good deedes, and loueth them, yet loueth vs not for their ſakes. God loueth vs firſt God looketh on our good dedes in Chriſt of his goodnes and mercy, and poureth his ſpirit into vs, and geueth vs power to do good dedes. And becauſe he loueth vs, he loueth our good deedes: yea becauſe he loueth vs he forgeueth vs our euill dedes, which we do of frailtie and not of purpoſe or for the nonce. Our good dedes do but teſtifie onely that we are iuſtifyed and beloued. For except we were beloued, and had Gods ſpirite, we could neyther do, nor yet conſent vnto any good deed. Antichriſt turneth the rootes of Intichriſt turneth the rootes of the trees vnword. the trees vpwarde. He maketh the goodnes of God the braunches, and our goodnes the rootes. We muſt be firſt good after Antichriſtes doctrine, and moue God, and compell him to be good againe for our goodneſſes ſake: ſo muſt Gods goodneſſe ſpring out of our goodnes. Nay verely Gods goodneſſe is the root of al goodnes and our goodnes, if we haue any, ſpringeth out of his goodnes.

Prayer.

OF Prayer and good deedes, and of the order of loue or charitie I haue aboundantly written in my booke of the iuſtifying of fayth. Neuer the later that thou maiſt ſee, what the prayers and good workes of our monkes and friers and of other ghoſtly people are worth, I will ſpeake a woord or two, and make an end. Paule ſayth Gal. 3. All ye are the ſonnes of God through fayth in Ieſu Chriſt: for all ye that are In Chriſt • we are one as good as an other equally beloued & indifferently heard. baptized haue put Chriſt on you. that is, ye are become Chriſt himſelf. There is no Iew (ſayth he) neither Greeke, neither bond nor free, neither man nor woman, but ye are all one thing in Chriſt Ieſu. In Chriſt there is neither french nor engliſh, but the frenchman is the engliſhmans owne ſelfe, and the engliſh the frenchmans owne ſelf. In Chriſt there is neither father nor ſonne neyther maiſter nor ſeruaunt, neyther huſband nor wife, neither king nor ſubiect: but the father is the ſonnes ſelfe, and the ſonne the fathers owne ſelfe: and the king is the ſubiects owne ſelf, and the ſubiect is the kinges own ſelf, and ſo fourth. I am thou • hy ſelfe, and thou art I my ſelfe, and can be no nearer of kyn. We are all the ſonnes of God, all Chriſtes ſeruauntes bought with hys bloud, and euery man to other Chriſt his owne ſelfe. And Col. 3, Ye haue put on the new man which is tenned in the knowledge of God after the image of him that made him (that is to ſay, Chriſt) where is (ſayth he) neyther Greke nor Iew, circumciſion nor vncircumciſion, barbarous or Scithian. bond or free: but Chriſt is all in all thinges. I loue thée not now becauſe Chriſt is all to a Chriſten man. thou art my father, and haſt done ſo much for me, or my mother, and haſt borne me, and geuen me ſucke of thy breſtes (for ſo do Iewes and ſaracens) but becauſe of the greate loue that Chriſt hath ſhewed me. I ſerue thee not becauſe thou art my maiſter, or my king, for hope of rewarde, or feare of payne, but for the loue of Chriſt: for the children of fayth are vnder no law (as thou ſeeſt in the Epiſtles to the Romanes, The childrē of faith worke of loue and nede no law to cō p • ll them. to the Galathians, in the firſt to Timothe) but are free. The ſpirit of Chriſt hath writtē the liuely law of loue in their hartes, whiche driueth thē to worke of theyr owne accord frely & willingly, for the great loues ſake onely which they ſee in Chriſt, & therfore neede they no law to cōpell them. Chriſt is all in all things to them that We are all Chriſtes ſeruauntes and ſerue Chriſt. beleue, and the cauſe of all loue. Paule ſayth Epheſ. 6. Seruantes obay vnto your carnall or fleſhly maiſters wyth feare and trembling, in ſinglenes of your hartes as vnto Chriſt: not wyth eye ſeruice as menpleaſers, but as the ſeruantes of Chriſt, doing the wyll of God from the hart, euen as though ye ſerued the Lord and not men. And remember that whatſoeuer good thing any man doth, that ſhall he receiue againe of the Lord, whether he be bond or free. Chriſt thus is all in all thinges and cauſe of all to a chriſten man. And Chriſt ſayth Math. 25. In as much as ye haue done it to any of the leaſt of theſe my brethren, ye haue done it to mee. And in as much as ye haue not The contempt or loue, we ſhewe one to another, the ſame ſhewe we to Chriſt. done it vnto one of the leaſt of theſe, ye haue not done it to me. Here ſeeſt thou that we are Chriſtes brethren, and cuē Chriſt him ſelfe, and what ſo euer we do one to another that do we to Chriſt If we be in Chriſt we woorke for no worldly purpoſe, but of loue. As Paul ſaith 2. Cor. 5. The loue of Chriſt compelled vs (as who ſhoulde ſay) wee worke not of a fleſhly purpoſe: For (ſayeth hee) we knowe hencefoorth no man fleſhly: no though we once knew Chriſt fleſhly we do ſo now no more. We are otherwiſe minded, then when Peter drewe hys ſwoorde to fight for Chriſt. We are now ready to ſuffer with Chriſt, and to loſe life and all for our very enemies to bring them vnto Chriſt. If we be in Chriſt, we are minded like vnto Chriſt, which knew nothing Chriſt knoweth nothyng worldly 〈◊〉 not his •… ry mother. fleſhly, or after the will of the fleſh, as thou ſeeſt Math. 12. when one ſayd to him: Lo, thy mother and thy brethren ſtande without, deſiring to ſpeake with thee. Hee aunſwered, who is my mother, and who are my brethren? And ſtretched hys hande ouer hys Diſciples ſaying: ſee my mother and my brethren: for whoſoeuer doth the will of my Father which is in heauen, the ſame is my brother, my ſiſter, and my mother. He knew not his mother in that ſhe bare him, but in that ſhe did the will of his Father in heauen. So now as God the Fathers will and commaundement is all to Chriſt, euen ſo Chriſt is all to a Chriſten man.

Chriſt is the cauſe why I loue thee, why I am ready to do the vttermoſt of my power for thee, and why I pray for thee. And as long as the cauſe abideth, ſo long laſteth the effect: euen as As long as Chriſt abydeth ſo lōg a Chriſten mā loueth. it is alwayes day, ſo long as the Sun ſhineth. Do therefore the worſt thou cauſt vnto me, take away my goodes, take away my good name: yet as long as Chriſt remayneth in my harte, ſo long I loue thee not a whit the leſſe, and ſo long art thou as deare vnto me as mine owne ſoule, and ſo long am I ready to doo thee good for thine euill, and ſo long I pray for thee with al my hart: for Chriſt deſireth it of me, and hath deſerued it of me. Thine vnkindnes compared vnto his kindnes is no thing at all, yea it is ſwallowed vp as a little ſmoke of a mightie winde, and is no more ſcene or thought vppon. Moreouer that euill which thou didſt to me, I receaue not of thy hande, but of the hande of God, and as Gods ſcourge to teach me pacience & to norture me. And therfore haue no cauſe to be angry with thee, more thē the child hath to be angry with his fathers rod. or a ſicke man with a ſoure or bitter medecine that healeth him, or a priſoner with hys fetters, or he that is puniſhed lawfully with the officer that puniſheth him. Thus is Chriſt all and the whole cauſe why I loue thee. And Money byndeth not Chriſt • people to pray. to all can nought be added. Therefore cannot a litle mony make me loue thee better, or more bound to pray for thee, nor make Gods cōmaundement greater. Laſt of all, if I be in Chriſt, then the loue of Chriſt compelleth me. And therfore I am ready to geue thee mine & not to take thyne from thee. If I be able I will do thee ſeruice frely: if not, then if thou miniſter to me againe, that receiue I of the hande of God, which miniſtreth it to me by thee: For God God careth for his. careth for his and miniſtreth all thinges vnto them, and moueth Turkes and Saracenes, and all maner infidels to do them good as thou ſeeſt in Abraham, Iſaac and Iacob, and how God went with Ioſeph into Egipt, and gat him fauour in the priſon, and in euery place, which fauour Ioſeph receiued of the hand of God, and to God gaue the thankes. This is God and Chriſt all in all, good and bad receiue I of God. Them that are good I loue becauſe they are in Chriſt, and the euill to bring them to Chriſt. When any mā doth well I reioyce, that God is honoured, and when any man doth euill I ſorow becauſe that God is diſhonored. Finally in as much as God hath created all, and Chriſt bought all with his bloud, therefore ought all to ſeeke God & Chriſt in all, & els nothing.

But contrariwiſe vnto monkes, The bely to a God & cauſe of all vnto our ſpiritualty. friers, and to y• other of our holy ſpiritualtie the belly is all in all, & cauſe of all loue. Offer thereto, ſo art thou father, mother, ſiſter, and brother vnto them. Offereſt thou not, ſo know they thee not, thou art nether father mother ſiſter brother, nor any kynne at all to them. She is a ſiſter of ours, hee is a brother of ours ſay they, hee is verily a good man, for he doth much for our religion. She is a mother to our couent: we be greatly bound to pray for them. And as for ſuch and ſuch (ſay they) we know not whether they be good or bad, or whether they be fiſh or fleſh, for they do nought for vs: we be more bounde to pray for our benefactours (ſay they) and for them that geue vs, thē for them that geue vs not. For them that geue little are they little bound, and them they loue little: and for them that geue much they are much bound, and them they loue much. And for them that geue nought are they naught bound, and them they loue not at al. And as they loue thee when thou geueſt: ſo hate they thee when thou takeſt away from them, and run all vnder a ſtoole, and curſe thee as black as pitch. So is cloyſter loue belly loue, •• ll is of the bely & nothyng of Chriſt. cloyſter prayer belly prayer, and cloyſter brotherhode belly brotherhode. Morouer loue that ſpringeth of Chriſt ſeeketh not hir owne ſelfe (1. Cor. 13.) but forgetteth her ſelfe, and beſtoweth hir vpon hir neighboures profite, as Chriſtes loue forget teth her ſelfe: but Monkes loue thinketh on the bely. Chriſt ſought our profite and not hys owne. He ſought not the fauour of god for himſelfe, but for vs, yea he toke the wrath and vengeance of God from vs vnto himſelf, and bare it on his owne backe to bring vs vnto fauour. Likewiſe doth a Chriſten man geue to hys brethren, & robbeth them not as friers and monkes do: but as Paule commaundeth Epheſ. 4. laboureth wyth his handes ſome good worke to haue wherewith to helpe the needy. They geue not but receiue onely. They labour not, but liue idely of the ſweat of the poore. There is none ſo poore a widow, though ſhe haue not to finde hir ſelf and her children, nor any mony to geue: yet ſhall the frier ſnatch a cheſe or ſomewhat. They preach, ſayſt thou, and labour in the woorde. Firſt I ſay, Friers and Monkes ought not to preach. they are not called and therefore ought not: for it is the Curates office. The Curate can not (ſaiſt thou.) What doth the theefe there then? Secondarily a true preacher preacheth Chriſtes teſtament only and maketh Chriſt the cauſe and reward of all our deedes, and teacheth euery man to beare hys croſſe willingly for Chriſtes ſake. But theſe are enemies vnto the croſſe of Chriſt, and preach theyr belly which is theyr God: Epheſ. 3. and they thinke that lucre is the ſeruing of God. 1. Tim. 6. that is, they thinke them chriſten onely which offer vnto their belies, which when thou haſt filled, then ſpue they out prayers for thee, to be thy reward, and yet w • t not what praier meaneth. Prayer is the longing for Gods promiſes, which promiſes as they preach them not, ſo lōg they not for them, nor wiſh them vnto any man. Theyr longing is to fill theyr paunch whom they ſerue, & not Chriſt: and through ſweet preaching and flattring woordes deceaue the hartes of the ſimple and vnlearned. Rom. 16.

Finally as Chriſt is the whole cauſe Chriſt is the whole cauſe why God loueth vs. why we do all thing for our neighbor, euen ſo is he the cauſe why God doth all thyng for vs, why he receaueth vs into his holy Teſtament, and maketh vs heyres of al his promiſes, and poureth his ſpirit into vs, and maketh vs his ſonnes, and faſhioneth vs like vnto Chriſt, and maketh vs ſuch as he would haue vs to be. The aſſuraunce Howe to know that we are Goddes ſonnes. that we are the ſonnes, beloued, and heires with Chriſt, & haue Gods ſpirite in vs, is the conſent of our hartes, vnto the law of God. Which law is all The lawe is y• mark: yea and the touch ſtone where wt we ought to trye our ſelues & ſee how farre • orth we are purged. perfection, and the marke whereat all we ought to ſhoot. And he that hitteth that marke, ſo that he fulfilleth the law with all his hart, ſoule, and might, and with full loue and luſt, without all let or reſiſtance is pure gold and needeth not to be put any more in the fire, he is ſtraight and right, & needeth to be no more ſhauen: he is full faſhioned like Chriſt, and can haue no more added vnto him. Neuertheleſſe there is none ſo perfect in this life that findeth not let & reſiſtance by the reaſon of originall ſinne, or birth poyſon that remayneth Our byrth poyſon that remayneth in vs. reſiſteth the ſpirite. in him, as thou maiſt ſee in the liues of all the ſaintes throughout all the ſcripture, and in Paul Rom. 7. The will is preſent (ſayth he) but I fynde no meanes to performe that whiche is good. I doo not that good thing which I would: but that euill do I which I would not. I finde by the law that when I would do good, euill is preſent with me. I delite in the law as concerning the inner man, but I finde an other law in my members rebelling againſt the law of my minde, & ſubduing me vnto the law of ſinne. Which law of ſinne is nothing but a ☞ corrupt and a poyſoned nature which breaketh into euill luſtes, and from euill The right croſſe of Chriſt. luſtes into wicked deedes, & muſt be purged with the true purgatory of the croſſe of Chriſt: that is, thou muſt hate it with all thine hart, and deſyre God to take it from thee. And then whatſoeuer croſſe God putteth on thy backe, beare it paciently, whether it be pouertie ſickenes or perſecution or what ſoeuer it be, and take it for the right Purgatory and thinke that God hath nailed thee faſt to it, to purge thee therby. For he that loueth not the law Hee that loueth not the law & hateth ſin hath no part with Chriſt. and hateth hys ſinne, & hath not profeſſed in his hart to fight againſt it, and mourneth not to god to take it away & to purge him of it, y• ſame hath no part with Chriſt. If thou loue the law and fyndeſt that thou haſt yet ſynne hangyng on thee, where of thou ſoroweſt Howe to try the do▪ ctrine of our ſpiritualtie. to be deliuered and purged: as for an example, thou haſt a couetous mynde and miſtruſteſt God and therfore arte moued to begyle thy neighbour & arte vnto him mercyleſſe, not caring whether he ſinke or ſwymme ſo thou maiſt winne by him or get from him that he hath: then get thee to the obſeruaunte which is ſo purged frō that ſinne that he will not once handle a peny & with that wyle doth the ſuttle foxe make the gooſe come flying into his hole ready prepared for his mouth without hys labour or ſwet, & buy of his incrites, which he hath in ſtore, & geue thy money not into his holy hāds but to offer him that he hath hired either with part of his prayers or part of his praye to take the ſinne vpon him and to handle his money for him. In like maner if any parſon that is vnder obediēce vnto Gods ordinaunce (whether it be ſonne or daughter, ſeruaunt, wife or ſubiect) conſent vnto the ordinaunce, & yet finde contrary motions: let him go alſo to thē that haue profeſſed an obedience of their owne making, and bye part of their merites. If thy wife geue the ix. wordes for three, go to the charterhouſe and bye of their ſilence: And ſo if the abſteinyng of the obſeruaunt If the prayers & merites of our religious men purge our luſtes then are they of value and els not. from handling money heale thine hart from deſiryng money, & the obedience of them that will obey nothyng but their owne ordinaunce, heale thy diſobedience to Gods ordinaunce, and the ſilēce of the charterhouſe Monke tan • e thy wiues toung, thē beleue that their prayers ſhall deliuer thy ſoule from the paines of that terrible and feareful Purgatory which they haue fayned to purge thy purſe withall.

The ſpiritualtie encreaſeth dayly. ☞ Mo prelates, mo Prieſtes, mo mōkes, friers, chanons, nunnes and mo heretikes, I would ſay heremites with lyke draffe, Set before the y• encreaſe of S. Fraūces diſciples in ſo few yeares. Rekē how many thouſands, yea how many twenty thouſādes, not diſciples onely: but whole cloiſters are ſprong out of hell of them in ſo litle ſpace. Pateryng of prayers encreaſeth dayly. Their ſeruice as they call it, waxeth longer and longer and the labour of their lippes greater, new Saintes, new ſeruice, new feſtes, and new holy dayes. What take all theſe away? Sinne? Nay. For we • ee the contrary by experience & that ſinne groweth as they grow. But they take away firſt What the ſpiritualtis taketh away with their prayers. Gods word with fayth, hope, peace, vnitie, loue & concorde then houſe and lād, rent & ſee, tower & towne, goodes and cattell, and the very meate out of mens mouthes. All theſe lyue by Purgatory. When other weepe for their frendes they ſing merely when other Whē other wept, they ſing, and whē other looſe, they wynne. looſe their frendes, they get frendes. The Pope with all his Pardons is grounded on Purgatory. Prieſtes Monkes, Chanons, Friers with all other ſwermes of hypocrites do but empty Purgatory and fill hell. Euery Maſſe, ſay they, deliuereth one ſoule out of Purgatory. If that were true, All is of Purgatory. •… eſe Phiſitions geue none other medicines ſaue purgations onely. yea if ten Maſſes were inough for one ſoule, yet were the Pariſh Prieſts and Curates of euery Pariſh ſufficient to ſcoure Purgatory. All the other coſtly workemen might be well ſpared.

¶ The foure ſenſes of the Scripture.

THey deuide the Scripture in to foure ſenſes, the litterall, tropological, allegoricall and anagogicall. The litterall ſēſe is become nothing at all. For the pope hath taken it cleane away & hath made it his poſſeſſion. He hath partly locked it vp with the falſe and counterfayted keyes of his traditions ceremonies & fayned lyes. And partly driueth men from it with violence of ſword. For no man dare abide by the litterall ſenſe of the text, but vnder a Proteſtation, if it ſhall pleaſe the Pope. The chopologicall ſenſe perteineth to good maners (ſay they) and teacheth what we ought to do. The allegory is appropriate to fayth, and the anagogicall to hope and thinges aboue. Tropologicall and anagogicall are termes of their own fayning and all together vnneceſſary. For they are but allegories both two of thē and this word allegorie comprehēdeth them both & is inough. For tropologicall is but an Allegory of maners & anagogicall an Allegorie of hope. And Allegory is as much to ſay as ſtraūge Allegory. & what it ſignifieth. ſpeakyng, or borowed ſpeach. As whē we ſay of a wanton child, this ſheepe hath magottes in his tayle, he muſt be annoynted with byrchin ſalue, which ſpeach I borow of the ſhepheardes.

¶ Thou ſhalt vnderſtand therefore The ſcripture hath but one ſence. that the Scripture hath but one ſence, which is the litterall ſenſe. And that litterall ſenſe is the roote and grounde of all, and the ancre that neuer fayleth wherunto if thou cleaue thou canſt neuer erre or go out of the way. And if thou leaue the litterall ſenſe thou canſt not but go out of the way. Neuer the latter the Scripture vſeth prouerbes, ſimilitudes, redels, or allegories as all other ſpeaches do, but that which the prouerbe, ſimilitude, redell, or allegory ſignifieth is euer the litterall ſenſe which thou muſt ſeke out diligently. As in the Engliſh we borow wordes and ſentences of o • e thyng and apply them vnto another and geue thē new ſignifications. We ſay let the ſea riſe as hye as he will, yet hath God appointed how farre he ſhall goe: meanyng that the tyrauntes ſhall not do what they would▪ but that only which God hath appointed them to doe, 〈…〉 thou lepe▪ whoſe litterall ſenſe 〈…〉 nothing ſodēly or without ad •… Cut not the bowe that thou 〈…〉 vpon: whoſe litterall ſence is, 〈…〉 not the comyns & is borowed •… ers. When a thing ſpedeth not we • , 〈◊〉 borow ſpeach and ſay, the biſhop hath • orowe • • peach▪ ☜ bleſſed it, becauſe that nothing ſpedeth well that they medle with all. If th • porage be burned to, or the meate ouer roſted, we ſay, the Biſhop hath put his foote in the potte or the Biſhop hath playd the Cooke, becauſe the Biſhops burne who they luſt & whoſoeuer diſpleaſeth them. He is a pontificall fellow, that is, proud and ſtately. He is Popiſh, that is, ſuperſtitious and faith leſſe. It is a paſtime for a Prelate. It is a pleaſure for a Pope. He would be free & yet will not haue his head ſhauen. He would that no man ſhould ſmite him and yet hath not the Popes marke. And of him yt is betrayd & woteth not how, we ſay, he hath bene at ſhrifte. She is maſter Perſons ſiſters daughter. He is the Biſhops ſiſters ſonne, he hath a Cardinall to his vncle, ſhe is a ſpirituall whore, it is the Gentlewoman of the Perſonage, he gaue me a Kyrieleyſon. And of her that aunſwereth her huſbād vj. words for one we ſay, ſhe is a ſiſter of ye charter houſe, as who ſhould ſay, ſhe thinketh that ſhe is not bounde to kepe ſilence, their ſilence ſhalbe a ſatiſfaction for her. And of him that will not be ſaued by Chriſtes merites, but by the workes of his owne imagination we ſay it is a holy workeman. Thus borow we and fayne new ſpeach in euery toūg. All fables propheſies and redles are allegories as Yſopus fables & Marliens propheſies and the interpretation of them are the litterall ſenſe.

So in like maner the Scripture boroweth woordes and ſentences of all maner thinges and maketh prouerbes & ſimilitudes or allegories. As Chriſt ſayth Luke. iiij. Phiſition heale thy ſelfe. Whoſe interpretation is do that at whom which thou doeſt in ſtraūge places, & that is the litterall ſenſe. So whē I ſay Chriſt is a lambe, I meane not a lambe that beareth woll, but a meke & a paciente lambe which is beaten for other mens fautes, Chriſt is a vine, not that beareth grapes: but out of whoſe roote the braunches that beleue, ſucke the ſprit of life, and mercy, & grace, and power to be the ſonnes of God & to do his will. The ſimilitudes of ye Goſpel are allegories borowed of worldly matters to expreſſe ſpirituall things. The Apocalipſe or reuelatiōs of Iohn are allegories whoſe litterall The right vſe of allegories. ſenſe is hard to finde in many places.

Beyond all this, when we haue found out the litteral ſenſe of ye Scripture by the proceſſe of the text or by a like text of another place. Then go we and as the Scripture boroweth ſimilitudes of worldly thinges euen ſo we agayne borow ſimilitudes or allegories of the Scripture and apply them to our purpoſes, which allegories are Allegories are no ſenſe of Scripture. no ſenſe of the ſcripture: but fre things beſides the Scripture and all together in the libertie, of the ſpirite. Which allegories I may not make at all the wilde aduentures: but muſt keepe me with in the compaſſe of the faith & euer apply mine allegory to Chriſt and vnto the fayth. Take an enſample, thou ☞ haſt the ſtory of Peter how he ſmote of Malchuſes eare and how Chriſt healed it agayne. There haſt thou in the playne text great learnyng, great frute and great edifieng which I paſſe ouer becauſe of tediouſnes. Then come I, whē I preach of the law and the Goſpell, & borow this example to expreſſe the nature of the law and of the Goſpell and to paynt it vnto thee before thine eyes. And of Peter & his ſword make I the law and of Chriſt the Goſpell ſaying, as Peters ſword cutteth of the eare ſo doth the law. The law damneth, the law killeth, and mangleth the conſcience.

There is no care ſo righteous that can abyde y• hearyng of the law. There is no deede ſo good but that the law damneth it. But Chriſt, that is to ſay the Goſpell, the promiſes and Teſtament that God hath made in Chriſt healeth the eare and conſcience which the law hath hurt. The Goſpell is life, mercy & forge • enes frely, and all together an healing plaiſter. And as Peter doth but hurt & make a woūde where was none before: euē ſo doth the law. For when we thinke that we are holy & righteous & full of good deedes if y• law be preached a right, our righteouſnes and good dedes vaniſh away, as ſmoke in the winde and we are left damnable ſinners onely. And as thou ſeeſt how that Chriſt healeth not till Peter had woūded, and as an healyng plaiſter helpeth not till y• corroſie hath troubled the wounde, euē ſo the Goſpell helpeth not, but whē the law hath woūded ye conſcience and brought the ſinner into ye knowledge of his ſinne. This allegory proueth nothyng neither cā do. For it is not the Scripture, Allegories proue nothyng. but an exāple or a ſimilitude borowed of the Scripture to declare a text or a concluſion of the Scripture more expreſly and to roote it and graue it in the hart. For a ſimilitude or an example doth printe a thing much deper in the wittes of a man then doth a plaine ſpeakyng and leaueth behynd him as it were a ſtinge to pricke him forward and to awake him with all. Moreouer if I could not proue with an open text If thou c • not proue the allegory with an open text then is it falſe doctrine. that which the Allegory doth expreſſe, then were the Allegory a thyng to bee geſted at and of no greater value then a tale of Robyn hode. This allegory as touching his firſt part is proued by Paul in ye. iij. chap. of his Epiſtle to the Romanes, where he ſayth. The law cauſeth wrath. And in ye vij. chapter to the Romanes. When the law or commaundement came, ſinne reuiued, and I become dead. And in the ij. Epiſtle to the Cor. in the third chap. the law is called the miniſter of death and dānation. &c. And as concernyng the ſecond part Paul ſayth to the Rom. in the v. chap. In that we are iuſtified by faith we are at peace with God. And in the ij. Epiſtle to the Corinthiās in the. iij. The Goſpell is called the miniſtratiō of iuſtifying and of the ſpirite. And Gala. iiij. The ſpirite cōmeth by preaching The litterall ſenſe proueth the allegory. of the faith &c. This doth the litterall ſence proue the allegory & beare it, as the foundatiō beareth the houſe. And becauſe that allegories proue nothyng therfore are they to be vſed ſoberly and ſeldome & onely where the text offereth thee an allegory.

And of this maner (as I aboue haue done) doth Paul borow a ſimilitude, a figure or allegory of Geneſis to expreſſe the nature of the law and of the Goſpell, and by Agar & her ſonne They th •• iuſtifie thē ſelues by their workes are the bond children of the law. declareth the propertie of the law and of her bonde children which wilbe iuſtified by deedes, and by Sara and her ſonne declareth the propertie of the Goſpell and of her free children which are iuſtified by faith, and how the children of the law which beleue in their workes perſecute the children of the Goſpel which beleue in the mercy and truth of God and in the Teſtament of his ſonne Ieſus our Lord. And likewiſe do we borow likeneſſes or allegories of the Scripture, as of Pharao and Derode and of the Scribes and Phariſeis, to expreſſe our miſerable captiuitie and perſecution vnder Antichriſt the Pope.

The greateſt cauſe of which captiuitie The fayth was loſt thorough Allegories and the decay of the fayth & this blindnes wherin we now are, ſprang firſt of allegories. For Origene and the doctours of his time drew all ye Scripture vnto allegories. Whoſe enſample they that came after folowed ſo lōg, till at the laſt they forgat y• order, and proceſſe of the text, ſuppoſing that ye ſcripture ſerued but to faine allegories vppō. In ſomuch that twenty doctours expounde one text xx. wayes, as children make deſcant vpon playne ſong. Then came our ſophiſters with the •• Chopologicall ſophiſters. Anagogicall and Chopologicall ſence & with an antetheme of halfe an inch, out of whiche ſome of them drawe a threde of ix. dayes long. Yea thou ſhalt fynde inough that will preach Chriſt, and proue what ſoeuer poynte of thee fayth that thou wilt, as well out of a fabell of Ouide or any other Poet, as Poetry is as good diuinitie as the Scripture to our ſchole men. out of S. Iohns Goſpell or Paules Epiſtles. Yea they are come vnto ſuch blyndnes that they not onely ſay the litterall ſence profiteth not, but alſo that it is hurtful and noyſome and killeth the ſoule. Which damnable doctrine The litterall ſenſe killeth ſay ſophiſters. they proue by a text of Paule ij. Corinth. iij. Where he ſayth the letter killeth but the ſpirit geueth life. Lo ſay they the litterall ſence killeth and the ſpirituall ſence geueth life. We muſt therfore, ſay they, ſeeke out ſome choplogicall ſence.

Here learne what ſophiſtrie is, and how blind they are, that thou mayeſt abhorre them and ſpue them out of thy ſtomake for euer. Paule by the letter meaneth Moyſes law, which the proceſſe of the text folowyng declareth more bright then the ſunne. But it is not their guiſe to looke on the order of any text, but as they find it in their doctours ſo alledge they it, and ſo vnderſtād it. Paule maketh a compariſō betwene The letter killeth expound this the law and the Goſpell, & calleth the law the letter, becauſe it was but letters grauen in two tables of cold ſto • e. For the law doth but kill and damne the conſciences, as long as there is no luſt in the hart to doe that which the law commaundeth. Contrary wiſe he calleth the Goſpell the adminiſtration of the ſpirite & of righteouſnes or iuſtifying. For whē Chriſt is preached and the promiſes whiche God hath made in Chriſt are beleued, the ſpirit entereth the hart, and looſeth the hart, and geueth luſt to do the law, and maketh the law a liuely thyng in the hart. Now as ſoone as the hart luſteth To loue the law is righteouſnes. to do the law, then are we righteous before God, & our ſinnes forgeuen. Neuertheleſſe the law of the letter graued in ſtone, and not in the hartes was ſo glorious, and Moyſes his face ſhone ſo bryght that the children of Iſraell could not behold his face for brightnes. It was alſo geuen in thunder and lightning and terrible ſignes, ſo that they for feare came to Moſes & deſired him that he would ſpeake to them & let God ſpeake no more. Leſt we dye (ſayd they.) If we heare him any more: as thou mayſt ſee. Exod. xx. Wherupon Paule maketh his compariſon ſaying: if the miniſtratiō of death thorough the letters figured in ſtones was glorious, ſo that the childrē of Iſraell could not behold the face of Moſes for the glory of his countenaunce: why ſhal not the adminiſtration of the ſpirite be glorious? And agayne: if the adminiſtration of damnation be glorious: much more ſhall the adminiſtration of righteouſnes excede in glory: That is, if the law that killeth ſinners & helpeth thē not to be glorious: then the Goſpel which pardoneth ſinners and geueth them power to be the ſonnes of God & to ouer come ſinne, is much more glorious. And the text that goeth before is as cleare.

For the holy Apoſtle Paule ſayth, ye Corinthians are our Epiſtle, which is vnderſtand and read of all men, in that ye are knowen how that ye are the Epiſtle of Chriſt miniſtred by vs and written: not with ynke (as Moyſes law) but with the ſpirite of the lyuing God: not in tables of ſtone (as the ten commaundementes) but in the fleſhy tables of the hart, as who ſhuld ſay, we writ not a dead law with inke and in parchemen • , nor graue that which damned you in tables of ſtone: but preache you that which bringeth the ſpirite of lyfe vnto your breſtes, which ſpirite writeth and graueth the law of loue in your hartes and geueth you luſt to do the will of God. And furthermore, ſayth he our ablenes cō meth of God which hath made vs able to miniſter the new Teſtamēt, not of the letter (yt is to ſay not of the law) but of the ſpirite. For the letter (that is to ſay the law) killeth: but the ſpirite geueth life (that is to ſay the ſpirite of God) whiche entreth your hartes whē ye beleue the glad tydinges that are preached you in Chriſte, quickeneth your hartes and geueth you life & luſt and maketh you to do of loue and of your owne accorde without compulſiō, that which the law compelled you to do and dāned you, becauſe ye could not doe with loue, and luſt, and naturally. Thus ſeeſt thou that the letter ſignifieth not the litterall ſence and the ſpirite the ſpirituall ſence. And Rom. ij. Paul vſeth this terme Littera for the law. And Rom. vij. where he ſetteth it ſo playne, that it the great wrath of God had not blinded them they could neuer haue ſtombled at it.

God is a ſpirite and all his wordes The litterall ſenſe is ſpirituall. are ſpirituall. His litterall ſence is ſpituall, and all his wordes are ſpiritual. When thou readeſt Math. j. ſhe ſhall beare a ſonne & thou ſhalt cal his name Ieſus. For he ſhall ſaue his people frō their ſinnes. This litteral ſence is ſpiritual and euerlaſting life vnto as many as beleue it. And the litterall ſence of theſe wordes, Math. v. bleſſed are the mercyfull, for they ſhall haue mercy, are ſpirituall and life. Wherby they that are mercyfull may of right by the truth and promiſe of God challenge mercy. And like is it of theſe wordes, Math. vj. If you forgeue othermen their ſinnes your heauenly father ſhall forgeue you yours. And ſo is it of all the promiſes of God. Finally all gods wordes are ſpiritual, if thou haue eyes of God to ſee the right meanyng of the text, & whereunto y• Scripture perteyneth, & the final end and cauſe therof.

All the Scripture is either the promiſes What is to be ſought in y• Scripture and in the litte •… ſenſe. and Teſtamēt of God in Chriſt and ſtories perteining thereunto, to ſtrength thy faith, either the law and ſtories perteining therto to feare thee from euil doing. There is no ſtory nor geſt, ſeme it neuer ſo ſimple or ſo vyle vnto the worlde, but that thou ſhalt finde therein ſpirite and life and edifieng in the litterall ſenſe. For it is gods Scripture written for thy learnyng and comforte. There is no cloute or tagge there that hath not precious reliques wrapt therein of fayth, hope, pacience and long ſufferyng and of the truth of God, and alſo of hys righteouſnes. The ſtory of Ruben. Set before thee the ſtorie of Ruben which defiled his fathers beo. Marke what a croſſe God ſuffered to fal on the necke of his elect Iacob. Cō ſider firſt the ſhame among the heathē, when as yet there was no moe of the whole world within the Teſtament of God but he and his houſhold. I report me to our Prelates which ſweare by their honor whether it were a croſſe Swear • they by their honour? th •• are they not ready to ſuffer ſhame for Chriſtes ſake. or no. Seeſt thou not how our wicked bylders rage, becauſe they ſee their bildynges burne, now they are tryed by the fire of Gods word, and how they ſtirre vp the whole world, to quench the word of God, for feare of looſing their honour? Then what buſines had he to pacifie his children? Looke what a do he had at y• defiling of his daughter Dina. And be thou ſure that the brethren there were no more furious for the defiling of their ſiſter, then the ſonnes heare for defiling of their mother. Marke what folowed Ruben, to feare other that they ſhame not their fathers and mothers. He was curſed and loſt the kyngdome and alſo the Prieſtdome, and his tribe or generatiō was euer few in number as it appeareth in the ſtories of the Bible.

The adulterie of Dauid with Barſabe The adultery of Dauid. is an enſample, not to moue vs to euill: but if (while we folow the way of righteouſnes) any chaunce driue vs aſide, that we deſpayre not. For if we ſaw not ſuch infirmities in Gods elect, we which are ſo weake and fall ſo oft ſhould vtterly diſpaire & thinke that God had cleane forſaken vs. It is therfore a ſure and an vndoubted concluſion, whether we be holy or vnholy, we are all ſinners. But the differēce The difference betwen gods ſinners & the deuils. is, that Gods ſinners conſent not to their ſinne. They conſent vnto the law that it is both holy and righteous and mourne to haue their ſinne taken away. But the deuils ſinners conſent vnto their ſinne and would haue the law and hell taken away and are enemies vnto the righteouſnes of God.

Likewiſe in the whomely geſt of Nos. Noe, when he was dronke, and lay in his tente with hys priuy members open, haſt thou great edifyeng in the litteral ſence? Thou ſeeſt what became of the curied children of wicked Ham which ſaw his fathers priuie members and geſted therof vnto his brethren. Thou ſeeſt alſo what bleſſing fell on Sem and Iaphet which went backward and couered their fathers members & ſaw them not. And thirdly thou ſeeſt what infirmitie accompanieth Go • s elect be they neuer ſo holy, which yet is not imputed vnto thē. For the fayth & truſt they haue in God ſwalloweth vp all their ſinnes.

Notwithſtandyng this text offereth The Pope is likened to Ham. vs an apte and an hanſome allegory or ſimilitude to deſcribe our wicked Ham, Antichriſt the Pope, which many hūdred yeares hath done all the ſhame that hart cā thinke vnto the pri • ey mēber of God which is the word of promiſe or y• word of faith as Paule calleth it Rom. x. and the Goſpell and Teſtamēt of Chriſt wherewith we are begotten, as thou ſeeſt. i. Peter. i. and Iames. i. And as the curſed children of Ham grew into gyauntes ſo mightie and great that the children of Iſraell ſemed but greſhoppers in reſpect of them: ſo the curſed ſonnes of our Ham the Pope his Cardinals, Byſſhops, Abbots, Monkes, and Friers are become mighty gyauntes aboue all power and authoritie, ſo that the children of faith in reſpect of them, are much leſſe then greſhoppers. They heape mountayne vppon mountayne They will to heauen by away of their owne makyng. & will to heauē by their own ſtrength by away of their owne making & not by the way Chriſt. Neuer the latter thoſe gyaūtes for the wickednes & abhominatiōs which they had wrought, did God vtterly deſtroy, part of them by the childrē of Loth, and part by the children of Eſau and ſeuen nations of them by the children of Iſraell. So no doubt ſhall he deſtroy theſe for like abhominations & that ſhortly. For their kyngdome is but the kyngdome of lyes and falſhead which muſt needes periſh at the commyng of the truth of Gods word, as the night vaniſheth away at the preſence of day. The childrē of Iſraell ſlew not thoſe gyauntes, but the power of God, Gods truth & promiſes as thou mayſt ſee in Deut. So it is not we that ſhal deſtroy thoſe gyauntes, as thou mayſt ſee by Paule. ij. Theſſ. ij. ſpeakyng of our Ham Antichriſt. Whom the Lord ſhall deſtroy (ſaith he) with the ſpirite of his mouth that is, by the wordes of truth) and by the brightnes of his comming (that is, by the preachyng of his Goſpell.)

ANd as I haue ſayd of allegories, The vſe of ſimilitudes euen ſo it is of worldly ſimilitudes which we make either whē we preach either when we expound the Scripture. The ſimilitudes proue nothyng, but are made to expreſſe more playnly that which is contayned in the Scripture and to lead thee into the ſpirituall vnderſtanding of the text. As the ſimilitude of Matrimony is taken to expreſſe the Mariage that is betwene Chriſt and our ſoules and what excedyng mercy we haue there, wherof all the Scriptures make mention. And the ſimilitude of the members, how euery one of them careth for other is taken to make thee feele what it is to loue thy neighbour as thy ſelfe. That A ſimilitude without Scripture is a ſure token of a falſe Prophet. preacher therfore that bringeth a naked ſimilitude to proue that which is contayned in no text of Scripture nor foloweth of a text, count a deceauer, a leader out of the way and a falſe Prophet, and beware of his Philoſophie and perſuaſions of mās wiſedome as Paul. i. Corinth. ij. ſayth: my wordes Paul preached not worldly wiſedome. and my preachyng were not with entyſing wordes & perſuaſions of mans wiſedome but in ſhowyng of the ſpirit and power, that is, he preached not dreames confirming them with ſimilitudes: but Gods word confirmyng it with miracles and with working of the ſpirite the which made them feele euery thing in their hartes. That your fayth, ſayth he, ſhould not ſtand in the wiſedome of man: but in the power of God. For the reaſons and ſimilitudes Similitudes and reaſons of mans wiſdome make no faith but waueryng opinions onely. of mans wiſedome make no fayth, but waueryng & vncertaine opiniōs onely: one draweth me this way with his argumēt, another that way, & of what principle thou proueſt blacke an other proueth white, and ſo am I euer vncertaine, as if thou tell me of a thyng done in a farre land and an other tell me the contrarie, I wote not what to beleue. But fayth is wrought by the Goddes word maketh ſur • fayth for God can not lye, power of God, that is, when Gods word is preached, the ſpirite entereth thyne hart and maketh thy ſoule feele it and maketh thee ſo ſure of it, that neither aduerſitie nor perſecution, nor death, neither hell, nor the powers of hell, neither yet all the paynes of hell could ones preuayle agaynſt thee or moue thee frō the ſure rocke of Gods word, that thou ſhouldeſt not beleue that which God hath ſworne.

And Peter. ij. Pet. i. ſayth we folowed Peter preached not fables and falſe ſimilitudes but the playne Scripture not deceauable fables, when we opened vnto you the power and commyng of our Lord Ieſus Chriſt: but with our eyes we ſaw his maieſtie. And agayne, we haue (ſayth he) a more ſure word of propheſie, wherunto if ye take hede, as vnto a light ſhynyng in a darke place, ye do well. The word of propheſie was the old Teſtamēt which beareth record vnto Chriſt in euery place, without which recorde the Apoſtles made neither ſimilitudes nor argumēts of worldly witte. Hereof ſeeſt thou, that all the allegories, ſimilitudes, ☞ perſuaſions & argumentes which they bryng without Scripture, to proue praying to Saintes, Purgatory, care confeſſion and that God will heare thy prayer more in one place thē in another, and that it is more meritorious to eate fiſh then fleſh, and that to diſguiſe thy ſelfe & put on this or that maner cote is more acceptable then to go as God hath made thee, and that widowhode is better then matrimony and virginitie then widowhode, and to proue the Aſſumption of our Lady and that ſhe was borne without originall ſinne, yea & with a kiſſe ſay ſome, are but falſe doctrine.

Take an example how they proue Schole do 〈◊〉 . that widowhode and virginitie excede matrimony they bryng this worldly ſimilitude. He that taketh moſt payne for a man deſerueth moſt and to him a man is moſt bound, ſo likewiſe muſt it be with God and ſo forth: now the widow and virgine take more payne in reſiſting their luſtes then the maryed wife, therfore is their ſtate holier. Firſt I ſay, that in their owne ſophiſtry a ſimilitude Similitudes are no good argumentes among the ſophiſters owne ſelfe. is the worſt and febleſt argument that can be and proueth leſt and ſooneſt deceaueth. Though that one ſonne doe more ſeruice for hys father then an other, yet is the father free and may with right reward thē all a like. For though I had a thouſand brethren and did more thē they all, yet do I not my dutie. The fathers and mothers alſo care moſt for the leſt and weakeſt and them that can doe leſt: ye for the worſt care they moſt and would ſpend, not their goodes onely: but alſo their bloud to bryng them to the right way. And euen ſo is it of the kyngdome of Chriſt as thou mayſt well ſee in the ſimilitude of the riotous ſonne. Luke. xv. Moreouer Paul ſayth. i. Cor. vij. It is better to marie then to burne. For the perſon that burneth can not quietly ſerue God in as much as hys mynde is drawē away & the thoughts of his hart occupyed with wonderfull and monſtrous imaginations. He can neither ſee, nor heare, nor read but that his wittes are rapt and he cleane from him ſelfe. And agayne, ſayth he, Circumciſion is nothyng vncircumciſion is nothyng: but the kepyng of the cō maundementes is all together. Looke wherein thou canſt beſt kepe the commaundemētes thether get thy ſelfe and therin abyde, whether thou be widow wife or mayde, and then haſt thou all with God. If we haue infirmities that draw vs from the lawes of God, We muſt • ure our in 〈…〉 with the remedies that God hath ordeined & not tempt god. let vs cure them with the remedyes that God hath made. If thou burne mary. For God hath promiſed thee no chaſtitie, as long as thou mayſt vſe the remedy that hee hath ordeyned: no more then hee hath promiſed to ſlake thine honger without meate.

Now to aſke of God more then he hath promiſed commeth of a falſe faith and is playne Idolatry: and to deſire a miracle where there is naturall remedy, is temptyng of God. And of payne takyng this wiſe vnderſtand. He that taketh payne to kepe the commaundementes of God is ſure therby that he loueth God and that hee hath Gods ſpirite in hym. And the more What 〈…〉 . paine a man taketh (I meane paciently and without grudgyng) the more he loueth God and the perfecter hee is & nearer vnto that health which y• ſoules of all Chriſten mē long for & the more purged from the infirmitie and ſinne that remaineth in the fleſh: but to loke for any other reward or promotion in heauen or in the life to come then that which God hath promiſed for Chriſtes ſake and which Chriſt hath deſerued for vs with his payne takyng, is abhominable in the ſight of God. For Chriſte onely hath purchaſed the reward, and our payne takyng: to keepe the commaundemētes doth but purge the ſinne that remayneth in the fleſhe, and certifie vs that we are choſen and ſealed with Gods ſpirite vnto the reward yt Chriſt hath purchaſed for vs.

I was once at the creatyng of Doctours of diuinitie, where the opponēt brought the ſame reaſon to proue that the widow had more merite then the virgine, becauſe ſhe had greater payne for as much as ſhe had once proued the pleaſures of Matrimony. Ego nego Domine Doctor ſaid the reſpōdent. For though the virgine haue not proued, yet ſhe imagineth that the pleaſure is greater then it is in deede and therfore is more moued & hath greater temptation and greater paine. Are not theſe diſputers they that Paule ſpeaketh of in the ſixt chapter of the firſt Epiſtle to Timot. That they are not content with the wholeſome woordes of our Lord Ieſus Chriſt, & doctrine of godlineſſe. And therefore know nothyng: but waſt their braynes about queſtiōs & ſtrift of wordes, whereof ſpryng enuy, ſtrife and rayling of men with corrupt mindes deſtitute of the truth.

As pertainyng to our Ladyes body, where it is or where the body of Elyas, of Iohn the Enangeliſt and of many other be, perteineth not to vs to know. One thing are we ſure of, that they are where God hath layd them. If they be in heauē, we haue neuer the ☞ more in Chriſt: If they be not there, we haue neuer the leſſe. Our dutie is to prepare our ſelues vnto the commaundemētes and to be thankefull for that which is opened vnto vs, and not to ſearch the vnſearchable ſecretes of God. Of Gods ſecretes can we know no more then he openeth vnto vs. If God ſhut, who ſhall open? How then can natural reaſon come by the knowledge of that which God hath hyd vnto him ſelfe?

Yet let vs ſee one of their reaſons wherewith they proue it. The chief reaſon is this, euery mā doth more for his mother, ſay they, then for other, in like maner muſt Chriſt do for his mother, therefore hath ſhe this preheminence, that her body is in heauen. And yet Chriſt in the xij. chapter of Math. knoweth her not for his mother: but as farrefoorth as ſhe kept his fathers commaundementes. And Paule in the ij. Epiſtle to the Corinthians v. chap. knoweth not Chriſt himſelfe fleſhly or after a worldly purpoſe. Laſt of all God is free & no further bounde then he bindeth him ſelfe: if hee haue made her any promiſe he is bounde, if not, then is he not. Finally if thou ſet this aboue rehearſed chapter of Math. before thee where Chriſte woulde not know his mother, and the ij. of Iohn where he rebuked her, and the ij. of Luke where ſhe loſt him and how negligent ſhe was to leaue him behinde her at Ieruſalem vnwars and to go a dayes iorney ere ſhe ſought for hym y• mighteſt reſolue many of their reaſons which they make of this matter, and that ſhe was without originall ſinne: read alſo Eraſmus annotations in the ſayd places. And as for me I cō mit all ſuch matters vnto thoſe idle belyes which haue nought els to doe, then to moue ſuch queſtions and geue them free libertie to holde what they lyſt, as long as it hurteth not the faith, whether it bee ſo or no, exhortyng yet with Paule all that will pleaſe God and obtayne that ſaluation that is in Chriſte, that they geue no hede vnto vnneceſſary and braulyng diſputations, & that they labour for the knowledge of thoſe thinges without which they can not be ſaued. And remember that the ſunne was geuen vs to guide vs in our way and woorkes bodyly. Now if thou leaue the naturall vſe of the ſunne and will looke directly on hym to ſee howe bright he is and ſuch like curioſitie then wil the ſunne blind thee. So was the Scripture geuen vs to guide vs in our way and woorkes ghoſtly. The way is Chriſt & the promiſes in hym are our ſaluation if we long for them. Now if we ſhall leaue that right vſe and turne our ſelues vnto vayne queſtions and to ſearche the vnſearchable ſecretes of God: then no dout ſhall the Scripture blinde vs as it hath done our ſchole men and our ſuttle diſputers.

ANd as they are falſe Prophetes which proue with allegories, ſimilitudes and worldly reaſōs that which is no where made mention of in the Scripture. Euen ſo counte them for falſe Prophetes whiche expounde the ☜ ſcriptures drawing thē vnto a worldly purpoſe cleane contrary vnto the example, lyuyng, and practiſyng of Chriſt and of hys Apoſtles and of all In expoundyng of the Scripture we muſt haue a reſpect vnto the liuyng and practiſing of Chriſt and of his Apoſtles and Prophetes. the holy Prophetes. For ſayth Peter. ij. Pet. i. no propheſie in the Scripture hath any priuate interpretation. For the Scripture▪ came not by the will of man: but the holy men of God ſpake, as they were moued by the holy ghoſt. No place of the Scripture may haue a priuate expoſition, that is it may not be expounde after the will of man or after the wil of the fleſh or drawen vnto a worldly purpoſe cōtrary vnto the open textes, and the generall articles of the faith, and the whole courſe of the Scripture and contrary to the liuyng and practiſing of Chriſt and the Apoſtles and holy Prophetes. For as they came not by the will of mā ſo may they not bee drawen or expounde after the will of man: but as they came by the holy ghoſt, ſo muſt they expoūd & vnderſtād by the holy ghoſt. The Scripture is that wherewith God draweth vs vnto hym and not wherewith we ſhould be leade from him. The Scriptures ſpring out of God and flow vnto Chriſt, and were geuen to leade vs to Chriſt. Thou muſt therfore go alōg The ſcripture was geuen to leade vs vnto Chriſt by the Scripture as by a lyne, vntill thou come at Chriſt, which is ye wayes end and reſtyng place. If any mā therfore vſe the Scripture to draw thee frō Chriſt and to noſell thee in any thyng ſaue in Chriſt, the ſame is a falſe Prophet. And that thou mayſt perceaue what Peter meaneth, it foloweth in y• text. There were falſe Prophetes among the people (whoſe propheſies ☞ were bely wiſedome) as there ſhalbe falſe teachers among you: which ſhall priuely bryng in damnable ſectes (as thou ſeeſt howe we are diuided into Settes or orders. monſtrous ſectes or orders of Religion) euen denying the Lord that hath bought them. (For euery one of them taketh on hym to ſell thee for money, that whiche God in Chriſt promiſeth thee freely) and many ſhall folow their damnable wayes, by whom the waye of trouth ſhalbe euill ſpokē of (as thou ſeeſt how the way of trouth is become hereſie, ſeditious, or cauſe of inſurrectiō, & breaking of ye kyngs peace, & treaſon vnto his hyghnes.) And through conetouſnes with fayned wordes ſhal they make marchaundiſe of you. Couetouſnes Couetouſnes & deſire of honour is the ende of all falſe doctrine, and that which falſe prophets ſeke. is the concluſion: for couetouſnes and ambitiō that is to ſay, lucre and deſire of honor is the finall end of all falſe Prophetes and of all falſe teachers. Looke vpon the Popes falſe doctrine, what is the end thereof and what ſeeke they thereby? Wherefore ſerueth Purgatory? but to purge thy Purgatory purſe, and to polle thee, & robbe both thee and thy hayres of houſe and lāds, and of all thou haſt, that they may be in honour. Serue not Pardons for Pardons. the ſame purpoſe? Whereto perteineth praying to Saintes, but to offer vnto Praying to ſaintes. their belies? Wherfore ſerueth confeſſion, but to ſit in thy conſcience and to Confeſſion. make thee feare and tremble at what ſoeuer they dreame, and that thou worſhip them as Gods: and ſo forth in all their traditions, ceremonies, and coniurations they ſerue not the Lord: but their belies. And of their falſe expoundyng the Scripture and drawyng it contrary vnto the example of Chriſt, and the Apoſtles and holy Prophetes vnto their damnable couetouſnes and filthy ambition take an example.

Math. xvj. When Peter ſayth to An example of falſe expoūding y• ſcriptures. Chriſt, thou art the ſonne of the liuyng God, and Chriſt aunſwered, thou art Peter and vpō this rocke I will build my congregation. By the rocke interpret they Peter. And thē commeth the Pope & wilbe Peters ſucceſſour, whether Peter will or will not, yea whether God will or will not, and though all the Scripture ſay nay to any ſuch ſucceſſiō, and ſaith, loe I am the rocke, the foundation, and head of Chriſtes Church. Now ſayth all the Scripture Chriſt the • ayth, and Gods word that the rocke is Chriſt, the fayth and Gods word. As Chriſt ſayth Math. vij. he that heareth my wordes & doth is the rocke and not the Pope. therafter is like a man that buildeth on a rocke. For the houſe that is build on Gods woorde will ſtand, though heauen ſhould fall. And Iohn. xv. Chriſt is the wine and we the braunches, ſo is Chriſt the rocke, the ſtocke and foū dation wheron we be built. And Paul i. Cor. iij. calleth Chriſt our foundatiō, and all other, whether it be Peter or Paule, hee calleth them ſeruauntes to preach Chriſt, and to build vs on hym. If therfore the Pope be Peters ſucceſſour, his dutie is to preach Chriſt onely The auctority of Peters ſucceſſour • o but to preach. and other authoritie hath he none. And. ij. xj. Paule marieth vs vnto Chriſt and driueth vs from all truſt & confidence in man. And Epht. ij. ſayth Paule. Ye are build on the foundation of the Apoſtles and Prophetes, that is on y• word which they preached, Chriſt beyng, ſayth he, the head corner ſtone, in whom euery buildyng coupled together groweth vp into an holy temple in the Lord, in whom alſo ye are built together & made an habitatiō for God in the ſpirit. And Peter in y• ij. of his firſt Epiſtle buildeth vs on Chriſt, contrary to the Pope, whiche buildeth on hymſelfe. Hell gates ſhall not preuaile agaynſt it, that is to ſay, agaynſt the congregation that is builde vppon Chriſtes ſayth and vpon Gods word. Now were the Pope the rocke, hell gates could not preuayle agaynſt him. For the houſe could not ſtand if the rocke and foundation wheron it is builte did periſh: but the contrary ſee we in our Popes. For hell gates haue preuayled agaynſt them many hūdred yeares, and haue ſwalowed them vp: if Gods word be true and the ſtoryes that are written of them: yea or if it be true that we ſee with our eyes. I will geue thee the keyes of heauen ſayth Chriſt, and not I geue. And Iohn xx. after yt reſurrecciō payed 〈◊〉 , and gaue y• keyes to them all indifferently. What ſoeuer thou byndeſt on earth, it ſhalbe bounde in heauen, & what ſoeuer thou louſeſt on earth it ſhalbe louſed in heauen. Of this text maketh the Pope what he will, and expoundeth it contrary to all the Scripture, contrary to That expoſitiō to falſe which is agaynſt th • o • en ſcripture or agaynſt th • practiſing of Chriſt and of hys Apoſtles. Chriſtes practiſing, and the Apoſtles, and all the Prophetes. Now the ſcripture geueth record to himſelfe and euer expoundeth it ſelfe by an other open text. If the Pope thē can not bryng for his expoſition the practiſyng of Chriſt or of the Apoſtles and prophetes or an open text, then is his expoſition falſe doctrine. Chriſt expoundeth him ſelfe. Math. xviij. ſaying: If y• brother ſinne agaynſt the rebuke him betwixt him & thee alone. If he heare thee thou haſt wonne thy brother: but if he heare thee not, thē take with thee one or two and & ſo forth as it ſtandeth in the text. He concludeth ſaying to them all, whatſoeuer ye bynde in earth it ſhalbe bound in heauen, and what ſoeuer ye louſe on earth it ſhalbe louſed in heauē. Where byndyng is but to rebuke them that ſinne and louſing to forgeue them that repent. And Iohn. xx. Whoſe ſinnes ye forgeue they are forgeuen and whoſe ſinnes ye hold they are holden. And Paul. i. Cor. v. byndeth, and ij. Cor. ij. louſeth after the ſame maner.

Alſo this byndyng and louſyng is Binding 〈◊〉 lowſing is one power. one power, and as he byndeth ſo louſeth he: yea and byndeth firſt ere he cā louſe. For who can louſe that is not bound. Now what ſoeuer Peter byndeth or his ſucceſſour (as he wilbe called and is not, but in dead yt very ſucceſſour of Sathan) is not ſo to be vnderſtood, that Peter or the Pope hath power to commaunde a man to be in deadly ſinne or to bee damned or to go i • to hell ſaying: bee thou in deadly ſinne, be thou damned, go thou to hell, go thou to Purgatory. For that expoſition is contrary to the euerlaſtyng Teſtament that God hath made vnto vs in Chriſt. He ſent his ſonne Chriſt to louſe vs from ſinne and damnation and hell, and that to teſtifie vnto the world ſent he his Diſciples Actes. i. Paule alſo hath no power to deſtroy, but to edifie. ij. Cor. x. and. xiij. How can Chriſt geue his Diſciples power agaynſt him ſelfe and againſt his euerlaſtyng Teſtament? Can he ſend them to preach ſaluation & geue them power to damne whom they luſt? What mercy and profite haue we in Chriſtes death and in his Goſpell, if the Pope which paſſeth all men in wickedneſſe hath power to ſende whom he will to hell, and to damne whom he luſteth? we had thē no cauſe, to call him Ieſus, What Ieſus ſignifieth. y• is to ſay ſauiour: but might of right call him deſtroyer. Wherfore then this bynding is to be vnderſtood as Chriſt interpreteth it in the places aboue rehearſed, What bynding meaneth. & as the Apoſtles practiſed it and is nothyng but to rebuke men of their ſinnes by preachyng the law. A man muſt firſt ſinne agaynſte Gods law ere the Pope can bynde hym: yea and a man muſt firſte ſinne agaynſte Gods lawe ere hee neede to feare the Popes curſe. For curſing and binding are both one, & nothyng ſauing to rebuke What curſing meaneth. a mā of his ſinnes by Gods law. It foloweth alſo then that the louſyng is of like maner, and is nothing but forgeuing of ſinne to them that repent What lowſing meaneth. throughe preachyng of the promiſes whiche God hath made in Chriſte in whom onely we haue all forgeuenes of ſinnes, as Chriſt interpreteth it, and as the Apoſtles and Prophetes practiſed it. So is it a falſe power that the Pope taketh on hym to louſe Gods lawes, as to geue a man licence to put awaye hys wife to whom God hath bound him, and to bynde them to chaſtitie which God commaūdeth to mary, that is to wite, thē that burne and can not liue chaſte. It is alſo a falſe power to bynde that whiche Gods worde maketh free, makyng ſinne in the creatures whiche God hath made for mans vſe.

The Pope which ſo faſt lowſes and ☜ purgeth in Purgatory, can not with all the louſinges and purgations that he hath, either louſe or purge our appe tites and luſt and rebellion that is in vs agaynſt the law of God. And yet the purging of them is the right Purgatory. If he can not purge them that are alyue, where with purgeth he thē, that are dead? The Apoſtles knew no no other wayes to purge, but through preachyng Gods word which worde onely is that that purgeth the hart, as thou mayſt ſee Iohn. xv. Ye are pure, ſayth Chriſt, through the word. Now the pope preacheth not to them whom they fayne to lye in Purgatory, no more then he doth to vs that are a liue. How thē purgeth he them? The pope The Pope is Robyn goodfelow. is kynne to Robin good fellow which ſwepeth the houſe, waſheth the diſhes and purgeth all by night. But when day commeth there is nothyng found cleane.

Some man will ſay the Pope byndeth them not, they binde them ſelues. I aunſwere hee that byndeth him ſelfe to the pope and had leuer haue his life and ſoule ruled by the Popes will thē by the will of God, and by the Popes word then by the worde of God, is a foole. And he that had leuer be bonde then free is not wiſe. And he that will not abyde in the freedome wherein Chriſt hath ſet vs, is alſo mad. And he that maketh deadly ſinne where none is and ſeeketh cauſes of hatred betwene him and God is not in his right wittes. Furthermore no man cā bynde him ſelfe further then hee hath power ouer him ſelfe. He that is vnder the Of our ſelues we can performe noth • ng, further thē God •… ll geue vs power. power of an other man can not bynde him ſelfe without licence, as ſonne, daughter, wife, ſeruaunt and ſubiect. Neither canſt thou geue God that which is not in thy power. Chaſtitie can • thou not geue further then God lendeth it thee, if thou can not lyue chaſt thou art bounde to mary or to be damned. Laſt of all for what purpoſe thou byndeſt thy ſelfe muſt be ſene. If thou doe it to obtayne thereby that whiche Chriſt hath purchaſed for thee freely, ſo art thou an infidell, and haſt no part with Chriſt, and ſo forth. If thou wilt ſee more of this matter loke in Deut. and there ſhalt thou finde it more largely entreated.

Take an other enſample of there Another example. falſe expounding the Scripture. Chriſt ſaith Math. xxiij. The Scribes and the Phariſeis ſit on Moyſes ſeate, what ſoeuer they byd you obſerue, that obſerue and do: but after their workes do not. Lo ſay our ſophiſters or hypocrites, lyne we neuer ſo abhominably, yet is our authority neuer the leſſe. Do as we teach therfore (ſay they) and not as we do And yet Chriſt ſayth they ſit on Moyſes ſeate, that is as long as they teache Moyſes doe as they teach. For the law of Moyſes is the lawe of God. But for their owne traditions & falſe doctrine Chriſt rebuked thē, and diſobeyed them, and taught other to beware of their leuen. So if our Phariſcis To ſit on Chriſtes ſea • e. is to preach and confeſſe Chriſt. ſit on Chriſtes ſeate and preache him, we ought to heare them: but whē they ſitte on their owne ſeate, then ought we to beware as well of their peſtilent docrine as of their abhominable lining.

Likewiſe where they finde mention ma • e of aſword, they turne it vnto the Popes power. The diſciples ſayd vnto Chriſt Luke. xxij. Loe here be two ſwordes. And Chriſt aunſwered two is inough. Loe, ſay they the Pope hath ij. ſwordes, the ſpirituall ſword & the tēporall ſword. And therfore is it lawfull for hym to fight and make warre.

Chriſt a litle before he went to hys paſſion, aſked hys Diſciples ſaying: when I ſent you out without all proiuſion lacked ye any thyng. And they ſayd nay. And he aunſwered, but now let hym, that hath a walet take it with him & he that hath a ſcrippe likewiſe, and let hym that hath neuer a ſword ſell his co • e and by one: As who ſhuld ſay, it ſhall go otherwiſe now then thē. Then ye went foorth in fayth of my word, and my fathers promiſes, and it fed you and made prouiſion for you, & was your ſword and ſhilde and defender: but now it ſhall go as thou readeſt Zacharias. xiij. I will ſmyte the ſhephearde and the ſheepe of the flocke ſhalbe ſcattered. Now ſhall my father leaue me in the handes of theſwicked, and ye alſo ſhalbe forſaken and deſtitute of faith, and ſhall truſt in your ſelues, and in your own prouiſiō, and in your owne defence. Chriſt gaue no cō maundement, but propheſied what ſhould happen. And they becauſe they vnderſtode hym not, aunſwered here are two ſwordes. And Chriſt (to make an ende of ſuch babblyng) aunſwered two is inough. For if he had commaū ded euery man to by a ſword, how had two bene inough? Alſo if two were inough, & pertained to the Pope onely, why are they all commaunded to buy euery man a ſword? By the ſword therefore Chriſt propheſied that they ſhould be left vnto their own defence. And two ſwordes were inough yea neuer a one had bene inough. For if euery one of them had had ten ſwordes they would haue fied ere mydnight.

In the ſame chapter of Luke not. Chriſt rebuked deſire of preheminence in his Diſciples, but the Pope chalengeth it aboue all men as hy •… owne inheritaunce. xij. lines from the foreſayd text. The Diſciples euen at the laſt Supper aſked who ſhould be the greateſt. And Chriſt rebuked them and ſayd it was an heatheniſh thyng and there ſhould be no ſuch thing among them, but that the greateſt ſhould be as the ſmaileſt, and that to be great was to do ſeruice as Chriſt did. But this text becauſe it is brighter then the ſinne, that they cā make no ſophiſtrie of it, therfore will they not heare it nor let other know it.

FOr as much now as thou partly ſeeſt the ſalſhed of our prelates, how all their ſtudy is to diſceaue vs and to keepe vs in darknes, to ſit as Gods in our cōſciēces, & hādle vs at their pleaſure, and to leade vs whether they luſt: therfore, I read thee, get thee to Gods word, and therby trye all doctrine and agaynſt that receaue nothyng. Neither any expoſition contrary vnto the open textes, neither contrary to the generall articles of the fayth: neither contrary to the liuyng & practiſyng of Chriſt and of his Apoſtles. And when they cry fathers fathers, remēber that Fathers fathers. it were the fathers that blynded & robbed the whole world and brought vs into this captiuitie wherein theſe enforce to keepe vs ſtill. Furthermore as they of the old tyme are fathers to vs, ſo ſhall theſe foule monſters bee fathers to them that come after vs, and the hypocrites that folow vs will cry of theſe and of their doynges fathers, fathers, as theſe cry fathers, fathers, of thē that are paſt. And as we feele our fathers, ſo dyd they that are paſt feele their fathers: neither were there in the world any other fathers then ſuch as we both ſee and feele this many hundred yeares, as their Decrees beare recorde and the ſtories and Chronicles well teſtifie. If Gods word appeared any where they agreed all agaynſt it. When they had brought that a ſleepe, then ſtroue they one with an other about their owne traditions and one Pope condemned an others Decrees and were ſometyme ij. yea thre Popes at once. And one Biſhop went to law with an other and one curſed an other for their owne fantaſies, & ſuch things as they had falſly gottē. And the greateſt Samts are they that moſt defēded the liberties of the church (as they call it) which they falſly gote with blynding kings, neither had the world any reſt this many hundred yeares for reformyng of Friers and Monkes and ceaſyng of ſchiſmes that were among our Clergy. And as for the holy Doctours as Auguſtine, Hierome, Cyprian, Chriſoſtomus and Bede, will they not heare. If they wrote any thyng negligently (as they were men) that drawe they cleane contrary to their meanyng and therof triumphe they. Thoſe Doctours knew of none authoritie that one Byſhop ſhould haue aboue another, neither thought or once dreamed that euer any ſuch ſhould be, or of any ſuch whiſperyng or of Pardons, or ſcouryng of Purgatory, as they haue fayned.

And when they cry miracles miracles Miracles miracles. remember that God hath made an euerlaſting Teſtament with vs in Chriſtes bloud, againſt which we may receaue no miracles no neither y• preachyng of Paule him ſelfe if he came agayn, by his own teaching to the Galathians, neither yet the preachyng of the aungels of heauen. Wherefore either The womā of Lemſter was a ſolempne miracle. they are no miracles, but they haue fayned thē (as is the miracle that S. Peter halowed Weſtminſter) or els if there be miracles that confirme doctrine contrary to Gods word, thē are they done of the deuill (as the mayd of Ipſwich & of Kent) to proue vs whether we will cleane laſt to Gods word and to deceaue them that haue no loue to the truth of Gods word nor luſt to walke in his lawes.

And for as much as they to deceaue with all, arme them ſelues againſt thē The armour of the ſpiritualtie. with argumentes and perīnaſions of fleſhly wiſedome, with worldly ſimilitudes with ſhadowes, with falſe Allegories, with falſe expoſitions of the Scripture contrary vnto the liuyng & practiſing of Chriſt and the Apoſtles, with lyes and falſe miracles, with falſe names, domne ceremonies, with diſguiſing of hypocriſie, with the authorities of the fathers and laſt of all with the violence of the temporall ſworde: therfore do thou contrariwiſe arme thy The armour of a Chriſte mā is Gods word and fayth. ſelfe, to defende thee with all, as Paule teacheth in the laſt chapter to y• Epheſians Gyrde on thee the ſworde of the ſpirite which is Gods word and take to thee the ſhilde of fayth, which is not to beleue a • ate of Robynhode or Geſtus Romanorum or of the Chronicles, but to beleue Gods woorde that • aſteth euer.

And when the Pope with his falſhead chalengeth temporall authoritie aboue King and Emperour: ſet before thee y• xxv. chapter of S. Math. Where Chriſt commanudeth Peter to put vp his ſword. And ſet before thee Paul. ij. Cor. x. Where he ſayth the weapons of of our warre are not carnall thynges, but myghty in God to bryng all vnderſtandyng in captiuitie vnder the obedience of Chriſt, that is, the weapōs are Gods word and doctrine and not ſwordes of yron and ſtele, & ſet before thee the doctrine of Chriſt and of hys Apoſtles and their practiſe.

And when the Pope chalengeth anthoritie ouer his fellow Byſhops and ouer all the congregation of Chriſt by ſucceſſiō of Peter ſet before thee y• firſt of the Actes where Peter for all hys authoritie put no man in the rowme of Iudas, but all the Apoſtles choſe two indifferently and caſt lottes deſiring God to temper them that the lot might fall on ye moſt ableſt. And Actes. viij. the Apoſtles ſent Peter, and in the xi. call him to rekening and to geue accomptes of that he hath done.

And when the Popes law cōmaundeth ☜ ſaying: though that the Pope liue neuer ſo wickedly and draw with hym through his euill enſample innumerable thouſādes vnto hell, yet ſee that no man preſume to rebuke him, for he is head ouer all and no man ouer him: ſet before thee Gallates. ij. Where Paule rebuketh Peter openly. And ſee how both to the Corinthiās, and alſo to the Galathians he will haue no ſuperiour but Gods word, & hee that could teach better by Gods worde. And becauſe Gods woorde about all mens iudge mentes. when he rehearſed his preachyng and hys doynges vnto the hygh Apoſtles, they could improue nothyng, therfore will he be equall with the beſt.

And when the Friers ſay, they do more thē their dutie, whē they preach, Fryers be not bound to preach. and more thē they are bound to: to ſay our ſeruice are we boūd (ſay they) and that is our dutie, & to preach is more then we are bound to. Set thou before thee how that Chriſtes bloud ſhedyng hath bounde vs to loue one an other withall our might and to do the vttermoſt of our power one to an other. And Paul ſayth. i. Cor. ix. Wo be vnto me if I preach not: yea wo is vnto him y• hath wherewith to helpe his neighbour and to make him better and do it not. If they thinke it more then their dutie to preache Chriſt vnto you then they thinke it more then their dutie to pray that ye ſhould come to the knowledge of Chriſt. And therefore it is no maruell though they take ſo great labour: yea and ſo great wages alſo to kepe you ſtill in darkenes.

And when they crye furiouſly hold the heretikes vnto the wall, and if they will not reuoke, burne them without any more a do, reaſon not with thē, it is an Article condēned, by the fathers. Set thou before thee the ſaying of Peter. i. Pet. iij. To all that aſke you, be ready to geue an aunſwere of the hope that is in you, and that with mekenes. The fathers of the Iewes and the Biſhops, whiche had as great authoritie ouer them as ours haue ouer vs, condemned Chriſt & his doctrine. If it be inough to ſay the fathers haue condē ned it, thē are y• Iewes to beholdē excuſed: yea they are yet in the right way and we in the falſe. But & if the Iewes be bound to loke in the Scripture and to ſee whether their fathers haue done right or wrong, then are we likewiſe bound to looke in the Scripture whether our fathers haue done right or wrong, and ought to beleue nothyng without a reaſon of the Scripture and authoritie of Gods word.

And of this maner defend thy ſelfe agaynſt all maner wickednes of our ſpirites, armed alway with Gods woorde & with a ſtrong and a ſtedfaſt fayth thereunto. Without Gods word do nothing. And to his word adde nothyng neither pull any thyng ther • rō, as Moyſes euery where teacheth thee. Serue God in the ſpirite, & thy neighbour How God ought to be ſerued. with all outward ſeruice. Serue God as he hath appoynted thee & not with thy good intent and good zeale. Remember Saul was caſt awaye of God for euer for his good intent. God requireth obediēce vnto his woorde & abhorreth all good intentes and good zeales which are without Gods word. For they are nothyng els then playne Idolatry and woorſhyppyng of falſe Gods.

And remēber that Chriſt is the end In Chriſt to reſt of conſcience onely. of all thyng. He onely is our reſtyng place & he is our peace. Ephe. ij. chap. For as there is no ſaluatiō in any other name, ſo is there no peace in any other name. Thou ſhalt neuer haue reſt in thy ſoule neither ſhall y• worme of conſcience euer ceaſe to gnaw thyne hart till thou come at Chriſt: till thou heare the glad tydings, how that God for his ſake hath forgeuen thee all freely. If thou truſt in thy workes there is no reſt. Thou ſhalt thinke, I haue not done inough. Haue I done, it with ſo great loue as I ſhould do? Was I ſo glad in doyng as I would be to receaue helpe at my neede? I haue left this or that vndone and ſuch like. If thou truſt in confeſſiō, then ſhalt thou thinke. Haue I told all? Haue I told all the circumſtances? Did I repent inough? Had I as great ſorow in my repentaunce for my ſinnes as I had pleaſure in doyng them? Likewiſe in our holy Pardōs & pilgrimages, getteſt thou no reſt. For thou ſeeſt that the very Gods thē ſelues which ſell their pardon ſo good cheape or ſome whiles geue thē freely for glory ſake, truſt not therein them ſelues. They build Colledges and make perpetuities to be prayed for, for euer, & ladey• lyppes of their beadmen, or chaplaynes with ſo many Maſſes, & Diriges, and ſo lōg ſeruice, that I haue knowen ſome that haue byd the deuill take their founders ſoules, for very impaciencie and werines of ſo paynefull labour.

As pertainyng to good deedes therfore, do the beſt thou canſt, and deſire Do good deedes and truſt in Chriſt. God to geue ſtrength to do better dayly, but in Chriſt put thy truſt and in the Pardon & promiſes that God hath made thee for his ſake, & on that rocke build thine houſe and there dwell. For there onely ſhalt thou be ſure from all ſtormes and tēpeſtes & from all wyly aſſaultes of our wicked ſpirites which ſtudy with all falſhead to vndermyne vs. And the God of all mercy geue the grace ſo to do, vnto whom be glory for euer. Amen.

¶ A compendious rehearſall of that which goeth before.

I Haue deſcribed vnto you the obedience of children, ſeruauntes, wines, & ſubiectes. Theſe iiij. orders Gods worde is the rule of childrē, ſeruauntes, wyues & ſubiectes. are of Gods makyng & ye rules thereof are Gods word. He that kepeth thē ſhalbe bleſſed: yea is bleſſed all ready and he that breaketh them ſhalbe curſed. If any perſon of impaciency or of a ſtubburne and rebellious mynde withdraw hym ſelfe from any of theſe, and get him to any other order: let hym not thinke thereby to auoyde the vengeaunce of God in obeying rules and traditions of mans imaginatiō. If thou poulledſt thine head in the worſhip of thy father and breakeſt his commaundementes, ſhouldeſt y• ſo eſcape? Or if thou payntedſt thy maſters image on a wall and ſtickedſt vp a cādle before it, ſhouldeſt thou therewith make ſatiſfaction, for the breaking of his cōmaundementes. Or if thou wareſt a blew coate in the worſhyp of the kyng and brakeſt hys lawes ſhouldeſt thou ſo go quyte. Let a mans wife make her ſelfe a ſiſter of the charterhouſe and aūſwere her huſband when he byddeth her hold her peace, my brethren kepe ſilence for me, and ſee whether ſhe ſhal ſo eſcape. And be thou ſure God is more gelouſe ouer his commaundementes then man is ouer hys, or then any man is ouer his wife.

Becauſe we be blynd, God hath appointed in ye Scripture how we ſhuld ſerue him & pleaſe him. As perteynyng vnto his owne perſon he is aboundātly • o pleaſe God • o to beleue hys promiſes, & to loue hys commaundementes. pleaſed when we beleue his promiſes and holy Teſtament which he hath made vnto vs in Chriſt, & for the mercy which • e there ſhewed vs, loue his commaundements. All bodyly ſeruice muſt be done to mā in Gods ſtede. We muſt geue obedience, honour, tolle, tribute, cuſtome, and rent vnto whō they belong. Then if thou haue ought more to beſtow, geue vnto yt pore which are left here in Chriſtes ſtede that we ſhew mercy on them. If we kepe the commaundements of loue thē are we ſure that we fulfill the law in the ſight of God and that our bleſſing ſhalbe euerlaſtyng life. Now when we obey patiently and without grudgyng euill Princes that oppreſſe vs, & perſecute vs and be kinde and mercyfull to them that are mercyleſſe to vs, and doe the worſt they cā to vs, and ſo take all fortune patiently, and kyſſe what ſoeuer croſſe God layeth on our backes: then are we ſure that we keepe the commaundementes of loue.

I declared that God hath taken all vengeaunce into his own handes, and will auēge all vnright him ſelfe: either by the powers or officers whiche are appointed thereto or els, if they be negligent, he will ſend his curſes vppon the trāſgreſſours & deſtroy them with his ſecret iudgementes. I ſhewed alſo that whoſoeuer auengeth him ſelfe is He that will auēge, robbeth God of his honour. damned in the deede doing and falleth into the hādes of the temporall ſword, becauſe be taketh the office of God vppon him and robbeth God of his moſt high honour, in that he wil not patiētly abide his iudgement. I ſhewed you of the authoritie of Princes, how they are in Gods ſtede and how they may not be reſiſted, doe they neuer ſo euill, they muſt be reſerued vnto the wrath of God. Neuer the latter if they commaunde to do euill we muſt then diſobey and ſay we are otherwiſe cōmaū der of God: but not to riſe agaynſt thē. They wil kil vs thē ſayeſt thou. Therfore, I ſay is a Chriſten called, to ſuffer euen the bitter death for hys hopes ſake, and becauſe he will do no euill. I How 〈◊〉 ſoeuer the kyng is. 〈…〉 vnto th •… great gift of God. ſhewed alſo that the Kynges and rulers (be they neuer ſo euill) are yet a great gift of the goodnes of God, and defende vs from a thouſand thynges that we ſee not.

I proued alſo that all men without exception are vnder the temporall ſword, what ſoeuer names they geue them ſelues. Becauſe the Prieſt is choſen out of the lay men, to teach this obedience, is that a lawfull cauſe for him to diſobey? Becauſe he preacheth that the lay mā ſhould not ſteale, is it therfore lawfull for hym to ſteale vnpuniſhed? Becauſe thou teacheſt me that I may not kill, or if I do, the kyng muſt kill me agayn, is it therfore lawfull for thee to kil and go free? Either whether is it rather mete that thou whiche are my guide to teache me the rightwaye ſhouldeſt walke therin before me? The Prieſtes of the old law with their high biſhop Aaron. and all his ſucceſſours, though they were annointed by Gods commaundement and appoynted to ſerue God in his temple and exempte from all offices & miniſtering of wordly matters, were yet neuertheleſſe vnder the temporall ſword, if they brake ye lawes. Chriſt ſayth to Peter, all that take ye ſword, ſhal periſh by the ſword. Here is none exception. Paul ſaith, all ſoules muſt obey. Here is none exception. Paule hym ſelfe is here not exempt. God ſayth Gene. ix. Who ſoeuer ſheddeth mans bloud, by man ſhall his bloud be ſhed agayn. Here is none exception.

Moreouer Chriſt became poore to make other men riche, and bound to make other free. He left alſo with his Diſciples the law of loue. Now loue The Pope hath a law that none of his ſprites may be ſuerty. ſeketh not her owne profite: but her neighbours, loue ſceketh not her own fredome, but becommeth ſuretie and bonde to make her neighbour fre. Dā ned therfore are the ſpiritualtie by all the lawes of God, which through falſhead & diſguiſed hipocriſie haue ſought ſo great profit, ſo great riches, ſo great authoritie and ſo great liberties, and haue ſo bedgerd the lay, & ſo brought them in ſubiectiō and bondage and ſo deſpiſed thē, that they haue ſet vp frā chiſes in all townes and villages for who ſoeuer robbeth, murthereth or ſlayeth them, and euen for traytours vnto the kynges perſon alſo.

I proued alſo that no kyng hath power to graūt them ſuch libertie: but are as well damned for their geuyng, as they for their falſe purchaſing. For as God geueth the father power ouer his children: euen ſo geueth he hym a commaundement to execute it, and not to ſuffer them to do wickedly vnpuniſhed but vnto his damnation, as thou mayſt ſee by Hely the hygh Prieſt. &c. And as the maſter hath authoritie ouer his ſeruauntes: euen ſo hath he a commaundement to gouerne them. And as the huſband is head ouer hys wife: euen ſo hath he commaundemēt to rule her appetites and is damned if he ſuffer her to be an whore & a miſſe liuer, or ſubmit him ſelf to her, & make her his head. And euen in lyke maner as God maketh the kyng head ouer The kyng is but a ſeruaunt to execute the lawes of God. his Realme, euen ſo geueth he him cō maundement to execute the lawes vppon all men indifferently. For the law is Gods and not the kyngs. The king is but a ſeruaunt to execute the law of God, and not to rule after his owne imagination.

I ſhewed alſo that the law and the kyng are to be feared, as thinges that were geuēin fire, and in thunder, and lightning, & terrible ſignes. I ſhewed the cauſe why rulers are euill, and by what meanes we might obtaine better. I ſhewed alſo how wholeſome thoſe bitter medicines euill Princes are to right Chriſten men.

I declared how they whiche God hath made gouerners in the worlde ought to rule if they be Chriſtē. They ought to remēber that they are heades and armes, to defend the body, to miniſter peace, health, & wealth, and euē to ſaue the body, and that they haue receaued their offices of God to miniſter & to do ſeruice vnto their brethrē. Kyng, ſubiect, Maſter, ſeruaunt, are names in the world: but not in Chriſt. In Chriſt we are all one and euen brethren. No man is his own, but we are all Chriſtes ſeruauntes bought with Chriſtes bloud. Therfore ought no mā to ſeke him ſelfe or his owne profite: but Chriſt and his will. In Chriſt no man ruleth as a kyng his ſubiectes, or a maſter his ſeruaunts: but ſerueth as one hand doth to an other and as the handes do vnto the feete and the feete to the handes, as thou ſeeſt. 1. Cor. xij. We alſo ſerue not as ſeruauntes vnto maſters: but as they which are bought with Chriſtes bloud ſerue Chriſt hym ſelfe. We be here all ſeruauntes vnto Chriſt. For what ſoeuer we do one to an other in Chriſtes name, that do we vnto Chriſt, & the reward of that ſhall we receaue of Chriſt. The kyng counteth How farre a kyng ought to ſeeke at his commons handes. his cōmōs Chriſt himſelfe, & therfore doth thē ſeruice willingly, ſeeking no more of thē thē is ſufficiēt to mainteine peace & vnitie, & to defēde the realme, And they obey agayne willingly and louingly as vnto Chriſt. And of Chriſt euery man ſeketh his reward.

I warned the iudges that they take not an enſample how to miniſter their offices, of our ſpiritualtie, whiche are bought and ſolo to do the will of Sathā: but of the Scripture whence they haue their authoritie. Let that which is ſecret abyde ſecret till God open it, which is the iudge of ſecretes. For it is more then a cruell thyng to breake Note. 4 vp into a mans hart & to compell him to put either ſoule or body in ieopardy or to ſhame him ſelfe. If Peter that great piller for feare of death forſoke hys maſter, ought we not to ſpare weake conſciences?

I declared how the kyng ought to ridde his Realme from the wily tyrā ny of the hypocrites, and to bryng the hypocrites vnder his lawes: yea and how he ought to be learned, & to heare, and to looke vpon the cauſes him ſelfe, which he wil puniſh, and not to beleue the hypocrites, and to geue them his ſword to kill whom they will.

The kyng ought to count what he hath ſpent in the Popes quarell ſens he was kyng. The firſt viage coſt vpō xiiij. hundred thouſand poundes. Rekē ſens what hath bene ſpēt by ſea and land betwene vs and Frenchmen, and Scottes, and then in triumphes, and in Ambaſiaſies, and what hath bene ſent out of the Realme ſecretly, and all to mainteine our holy father, and I doubt not but that will ſurmount the ſome of. xl. or. l. hundred thouſand poūdes. For we had no cauſe to ſpend one peny but for our holy father. The king therfore ought to make them pay this money euery farthing, and fette it out of their myters, croſes, ſhrines and all maner treaſure of the Church, and pay it to his commons again: not that onely which the Cardinal and his Biſhops compelled the commōs to lend, and made thē ſweare with ſuch an enſample of tyrāny as was neuer before thought on: but alſo all that he hath gathered of them. Or els by the cōſent of the commons to keepe it in ſtore for the defence of the realme. Yea the kyng ought to loke in the Chronicles what the Popes haue done to kings in time paſt and make them reſtore it alſo, And ought to take away from them theyr landes whiche they haue gotten with their falſe prayers, & reſtore it vnto the right heyres agayne, or with conſent & aduiſemēt turne them vnto the maynteinyng of the poore and bringyng vp of youth vertuouſly and to maynteine neceſſary officers and miniſters for to defend the common wealth.

If he will not do it: then ought the commons to take pacience and to take it for Gods ſcourge, and to thinke that God hath blynded the kyng for theyr ſinnes ſake and commit their cauſe to God: And then ſhall God make a ſcourge for them and driue them out of his Temple after hys wonderfull iudgement.

ON the other ſide I haue alſo vttered the wickednes of the ſpiritualtie, the falſhead of the Byſhops, and iugglyng of the Pope, and how they haue diſguiſed them ſelues, borowyng ſome of their pompe of ye Iewes, and ſome of the Gentiles, and haue with ſuttill wyles turned the obedience that ſhould be geuen to Gods ordinaunce vnto them ſelues. And how they haue put out Gods Teſtament and Gods truth and ſet vp their owne traditions and lyes, in which they haue taught ye people to beleue & there by ſit in their conſciences as God, and haue by that meanes robbed the world of landes & goodes, of peace and vnitie, and of all temporal authoritie, and haue brought the people into the ignoraunce of God & haue heaped the wrath of God vpon all realmes & namely vpon the kings. Whom they haue robbed (I ſpeake not of worldly thinges onely) but euen of their very natural wittes. They make thē beleue that they are moſt Chriſten, whē they lyue moſt abhominably, and will ſuffer no man in their Realmes that beleueth on Chriſt, and that they are defenders of the fayth, when they burne the Goſpell & promiſes of God, out of which all fayth ſpringeth.

I ſhewed how they haue miniſtred Chriſt, Kyng and Emperour out of their rowmes, & how they haue made them a ſeuerall kyngdome which they gote at the firſt in deceauyng of Princes, and now peruert the whole ſcripture to proue that they haue ſuch authoritie of God. And leſt the lay men ſhould ſee how falſely they alledge the places of the Scripture, is the greateſt cauſe of this perſecution.

They haue fained confeſſion for the ſame purpoſe to ſtabliſh their kyngdome Confeſſion. with all. All ſecretes know they therby. The Biſhop knoweth the confeſſion of whom he luſteth throughout all his Dioces. Yea and his Chaunceler commaundeth the ghoſtly father to deliuer it written. The pope, his Cardinals and Byſhops know the confeſſion of the Emperour, Kyngs, & of all Lordes: & by confeſſion they know all their captiues. If any beleue in Chriſt, by confeſſion they know him. Shriue thy ſelfe where thou wilt, whether at The manifolde enormities which their auricular confeſſion did breede. Sion charterhouſe or at the obſeruāts thy confeſſion is knowen wel inough. And thou, if thou beleue in Chriſt, art wayted vppon. Wonderfull are the thinges that therby are wrought. The wife is feared and compelled to utter not her own onely but alſo the ſecretes of her huſband, and the ſeruaunt the ſecretes of his maſter. Beſides that thoraugh confeſſion they quench the fayth of all the promiſes of God, and take away the effect and vertue of all ye Sacramentes of Chriſt.

They haue alſo corrupted y• Saintes liues with lyes and fayned miracles & haue put many thinges out of the ſentence or great curſe, as rayſing of • ente and fines and hyring men out of their houſes, and whatſoeuer wickednes they them ſelues do, & haue put a great part of the ſtories and Chronicles ont of the waye leſt their falſhead ſhoulde be ſene. For there is no miſchieues or The Pope and his chapteyns were the fountaines of all euils in ſpiritual • regiment, or tēporall. diſorder, whether it be in the temporall regiment, or els in the ſpiritual wherof they are not the chief cauſes and euē the very fountayne and ſpringes, and as we ſay, the wel head ſo that it is impoſſible to preach agaynſt miſchief except thou begyn at them, or to ſet any reformation in the world except thou reforme them firſt. Now are they indurate and tough as Pharao, and will not bow vnto any right way or order. And therefore perſecute they Gods word and the preachers therof, and on the other ſide lye awayte vnto all princes & ſtirre vp all miſchief in the world and ſend them to warre, and occupy their myndes therewith or with other voluptuouſnes, leſt they ſhould haue layſure to heare the word of God and to ſet an order in their realmes.

By them is all thing miniſtred and by them are all kynges ruled: yea in euery kynges conſcience ſit they • re he be king and perſuade euery king what they luſt, and make thē both to beleue what they will and to doe what they will. Neither can any kyng or any realme haue reſt for their buſineſſes. Behold kyng Henry the v. whom they ſēt out for ſuch a purpoſe as they ſent out our kyng that now is. See how the Realme is inhabited. Aſke where the goodly townes and their walles and the people that was wont to be in thē are become, and where the bloud royal of the Realme is become alſo. Turne thine eyes whether thou wilt & thou ſhalt ſee nothing proſperons but their ſuttle pollyng. With that it is flowyng water: yea and I truſt it wilbe ſhortly a full ſee.

In all their doynges though they Vnder an outwarde pretence of Gods honor, the po ••• Clergie procured their owne dignitie. pretend outwardly the honour of God or a common wealth, their entent and ſecret Councell is onely to bryng all vnder their power and to take out of the way who ſoeuer letteth them, or is to mighty for them. As whē they ſend the Princes to Hieruſalem to cōquere the holy land and to fight agaynſt the Turkes. What ſoeuer they pretende outwardly their ſecret entent is, while the Princes there conquere them more Biſhoprikes, to conquere their landes in the meane ſeaſon with their falſe hipocriſie, and to bryng all vnder them, which thou mayeſt eaſely perceaue by that they will not let vs know y• fayth of Chriſt. And when they are ones on hye, then are they tyrauntes aboue all tyrauntes, whether they be Turkes or Saracenes. How miniſter they prouyng of teſtamentes? How cauſes of wedlocke? or if any man dye inteſtate? If a poore man dye and leaue his wi • e and halfe a doſen young children & but one cow to finde them, that will they haue for a mortuary mercyleſſe: let come of wife and children what will. Yea let any thyng be done agaynſt their pleaſure and they will interdite the whole realme ſparyng no perſon.

Read the Chronicles of England (out of which yet they haue put a great part of their wickedneſſe) & thou ſhalt finde them all wayes both rebellious and diſobedient to the kinges and alſo churiiſh and vnthankeful, ſo that, whē all the Realme gaue the kyng ſomewhat to maynteine him in his right, they would not geue a myte. Conſider the ſtory of K. Iohn, where I dout not but they haue put the beſt & fayreſt for them ſelues, & the worſt of kyng Iohn, For I ſuppoſe they make the Chronicles them ſelues. Compare the doings of their holy Church (as they euer call it) vnto the learnyng of Chriſt and of his Apoſtles. Did not the Legate of Rome aſſoyle all the Lordes of the realme of their due obediēce which they ought to the king by the ordinaunce of God? would he not haue curſed y• king with his ſolemne pompe, becauſe he would haue done that office whiche God commaundeth euery kyng to do and wherfore God hath put the ſword in euery kynges hand? that is to wete, becauſe kyng Iohn would haue puniſhed a wicked Clerke that had coyned falſe money. The lay men that had not done halfe ſo great fautes muſt dye, but the Clerke muſt go eſcape fre. Sēt not the Pope alſo vnto the kyng of Fraunce remiſſion of his ſinnes to go and conquere kyng Iohns Realme. So now remiſſion of ſinnes commeth not by fayth in the Teſtament that God hath made in Chriſtes bloud: but by fightyng & murtheryng for the Popes pleaſure. Laſt of all was not kyng Iohn fayne to deliuer his crowne vnto the Legate and to yeld vp his Realme vnto the Pope, wherfore we pay Peter pēce. They might be called the pollyng pence of falſe Prophetes well inough. They care not by what miſchief they come by their purpoſe. War and cōquering of landes is their harueſt. The wickeder the people are, the more they haue the hypocrites in reuerence, the more they feare them and the more they beleue in them. And they that cōquere other mens landes, whē they dye, make them their heyres, to be prayed for for euer. Let there come one The keepyng down of Gods word, promoted the Popes ſpiritualties honour. cōqueſt more in the Realme, and thou ſhalt ſee them get yet as much more as they haue (if they can keepe downe Gods word that their iugglyng come not to light) yea thou ſhalt ſee them take y• Realme whole into their hādes and crowne one of them ſelues kyng therof. And veryly I ſee no other likelyhode, but that the land ſhalbe ſhortly conquered. The ſtarres of the Scripture promiſe vs none other fortune, in as much as we denye Chriſt with the wicked Iewes, and will not haue him reigne ouer vs: but wilbe ſtill children of darknes vnder Antichriſt, and Antichriſtes poſſeſſion, burnyng the Goſpell of Chriſt, and defendyng a fayth that may not ſtand with hys holy Teſtament.

If any mā ſhed bloud in the church, it ſhalbe interoited, til he haue payd for the halowing. If he be not able the pariſh muſt paye or els ſhall it ſtand alwayes interdited. They wilbe auenged on them that neuer offended. Full well propheſied of them. Paule in the ij. Epiſtle to Timo. iij. Some man wil ſay, wouldeſt thou that men ſhould fight in the Church vnpuniſhed? Nay but let the kyng ordeine a puniſhment for them, as he doth for them that fight in his palace and let not all the Pariſh be troubled for ons faule. And as for their halowing it, is yt iuggling of Antichriſt. A Chriſten mā is the temple of God and of the holy ghoſt, & halowed in Chriſtes bloud. A Chriſtē mā is holy in him ſelfe by reaſon of the ſpirite yt dwelleth in him and the place wherin he is, is holy be reaſō of him, whether he be in the field or towne. A Chriſten huſband ſanctifieth an vnchriſtē wife, and a Chriſten wife an vnchriſten huſband (as concernyng the vſe of matrimony) ſayth Paul to the Corinthians. If now while we ſeeke to be halowed in Chriſt, we are found vnholy, & muſt be halowed by the grounde or place or walles, thē died Chriſt in vayne. How beit Antichriſt muſt haue wherwith to ſit in mens conſciences, and to make them feare where is no feare, and to robbe them of their faith, and to make them truſt in that can not helpe them, and to ſeeke holynes of that which is not holy in it ſelfe.

After that the old kyng of Fraunce was brought down out of Italy, mark what pageaūtes haue ben playes, and what are yet a playeng to ſeparate vs frō the Emperour (leſt by the helpe or ayde of vs he ſhould be able to recouer his right of the Pope) & to couple vs to the Frēchmē, whoſe might the pope euer abuſeth to keepe the Emperour frō Italy. What preuayleth it for any kyng to mary his daughter or his ſōne or to make any peace or good ordinaunce for the wealth of his realme? For it ſhal no longer laſt thē it is profitable to them. Their treaſon is ſo ſecret that the world cā not perceaue it. They diſſimule thoſe thynges whiche they are onely cauſe of, & ſimul diſcorde among them ſelues whē they are moſt agreed. One ſhall hold this, and another ſhall diſpute the contrary: But the concluſiō ſhalbe that moſt maynteineth their falſhead, though Gods word be neuer ſo contrary. What haue they wrought in our days, yea and what worke they yet, to the perpetuall diſhonour of the Kyng and rebuke of the Realme, and ſhame of all the nation in what ſoeuer Realmes they go?

I vttered vnto you partly the malicious The Byſhop of Rocheſter as a fit paterna to 〈…〉 • ll y• 〈…〉 a •… . blindnes of the Byſhop of Rocheſter, his iuggling his cōneying, his foxi wilenes, his bopepe, his wreſting, rentyng and ſhamefull abuſyng of the Scripture, his Oratory & aliegyng of heretikes and how he would make the Apoſtles authors of blind ceremonies without ſignification contrary to their owne doctrine, and haue ſet him for an enſample to iudge all other by. What ſoeuer thou art that readeſt this. I exhorte thee in Chriſt, to cōpare his ſermon and that which I haue written, and the ſcripture together and iudge. There ſhalt thou finde of our holy fathers authoritie, and what it is to be great, and how to know the greateſt.

Then foloweth the cauſe why laye mē can not rule tēporall offices which is the falſhead of the Biſhops. There ſhalt thou finde of miracles & ceremonies without ſignification, of falſe annoynting & lyeng ſignes & falſe names and how the ſpiritualtie are diſguiſed in falſhead, & how they rowle the people in darkenes and do all thing in the Latin toung and of their pety pyllage, Their polling is like a ſoking conſūption wherin a man cōplaineth of feblenes and of fayntynes and wotteth not whence his diſeaſe commeth: it is lyke a pocke that freateth inward and conſumeth the very marow of the bones.

There ſeeſt thou the cauſe why it is impoſſible for kynges to come to the The cauſe why kings coulde not come to the knowledge of y• truth. knowledge of the truth. For the ſprites lay awaite for them & ſerue their appetites at all poyntes and through cōfeſſion buy and ſel and betray both them, and all their true frendes & lay beytes for them and neuer leaue them till they haue blinded them with their ſophiſtry & haue brought them into their nettes. And thē whē the kyng is captiue, they compell all the reſt with violēce of his ſword. For if any man will not obey them be it right or wrōg they cite him, ſuſpēde hym, and curſe or excommunicate him. If he then obey not they deliuer him to Pylate, that is to ſay, vnto the temporall officers to deſtroy him. Laſt of all there findeſt thou the very cauſe of all perſecution, whiche is the preachyng agaynſt hypocriſie.

Then come we to the Sacramētes, where thou ſeeſt that the worke of the Sacrament ſaueth not, but the fayth in the promiſe which the Sacramēt ſignifieth iuſtifieth vs onely. There haſt yu that a Prieſt is but a ſeruaunt to teach onely and what ſoeuer he taketh vpon him more then to preach & to miniſter the Sacramentes of Chriſt (whiche is alſo preaching) is falſhead.

Then cōmeth how they iuggle thorough dōme ceremonies & how they make marchaūdiſe with fained words, penaunce, a poena & a culpa, ſatiſfactiō, attrition, character, Purgatory pickepurſe and how through confeſſiō they make the Sacramētes and all the promiſe of none effect or value. There ſeeſt thou that abſoluyng is but preachyng the promiſes & curſing or excommunicating preachyng the law, and of their power, & of their keyes, of falſe miracles & prayeng to Saintes. There ſeeſt Miracles are done by fayth and not by ceremonies. thou that ceremonies dyd not the miracles but faith: euē as it was not Moſes, rodde that did y• miracles but Moſes fayth in the promiſe of God. Thou ſeeſt alſo that to haue a fayth where God hath not a promiſe is Idolatry. And there alſo ſeeſt thou how the pope exalteth him ſelf aboue God and commaūdeth him to obey his tyrāny. Laſt of all thou haſt there that no mā ought to preach but he that is called.

Thē foloweth the bely brotherhead of Monkes & Friers. For Chriſt hath deſerued nought with them. For his ſake getteſt thou no fauor. Thou muſt offer vnto their belyes & thē they pray bitterly for thee. There ſeeſt thou that Chriſt is the onely cauſe: yea & all the cauſe why God doth ought for vs and heareth our complaint. And there haſt thou doctrine how to know and to be ſure that thou art elect and haſt Gods ſprite in thee. And haſt there learnyng to try the doctrine of our ſpirites.

Then folow the foure ſenſes of the Scripture of which three are no ſenſes and the fourth that is to wite the litterall ſenſe which is the very ſenſe hath the Pope taken to him ſelfe. It may haue no other meanyng thē as it pleaſeth his fatherhode. We muſt abyde his interpretatiō. And as his belles thinke ſo muſt we thinke, though it be impoſſible together any ſuch meanyng of the Scripture. Then haſt thou the very vſe of Allegories and how they are The vſe of Allegories. nothyng but enſamples borowed of the Scripture to expreſſe a text or an open concluſion of the Scripture and as it were to paynte it before thyne eyes, that thou mayeſt feele the meanyng and the power of the Scripture in thyne hart. Then commeth the vſe of worldly ſimilitudes, & how they are The vſe of ſimilitudes▪ falſe Prophetes which bring a worldly ſimilitude for any other purpoſe, ſaue to expreſſe more playnly y• which is cōteined in an open text. And ſo are they alſo whiche draw the Scripture contrary to the open places and cōtrary to the enſample liuyng and practiſing of Chriſt, the Apoſtles and of the holy Prophetes. And then finally haſt thou of our holy fathers power and of hys keyes and of hys bindyng and excommunicatyng and of his curſyng and bleſſyng with enſamples of euery thyng.

The end of the obedience of a Chriſten man.

¶ An expoſition vppon the v. vi. vii. chapters of Mathew, which three chapters are the keye and the dore of the ſcripture, and the reſtoring agayne of Moſes law corrupte by the Scribes and Phariſes. And the expoſition is the reſtoring agayne of Chriſtes lawe corrupte by the Papiſtes.

¶ Item before the booke, thou haſt a Prologe very neceſſarie, contayning the whole ſumme of the couenaunt made betwene God and vs, vppon which we be baptiſed to kéepe it.

Set forth by William Tyndall.

¶ The Prologe.

HEre haſt thou deare Reader an expoſition vpon the v. vi. and vij. chapters of Mathew, wherin Chriſt our ſpirituall Iſaac, diggeth agayne the welles of To digge the welles of Abrahā, is to open and to make plaine the ſcriptures, which is the kingdome of God. Abraham: which welles yt Scribes & Phareſes, thoſe wicked & ſpitefull Philiſtines, had ſtopped and filled vp wyth the earth of their falſe expoſitions. He openeth the kingdome of heauen which they had ſhut vp that other men ſhould not enter, as they themſelues had no luſt to go in. He reſtoreth the keye of knowledge which they had taken away and broken the wardes with wreſting the text contrary to his due and natural courſe, with their falſe gloſes. He plucketh away from the face of Moſes, the vaile which the Scribes and Phareiſes had ſpred thereon, that no man might perceaue the brightnes of his countenaunce. He wedeth out the thornes and buſhes of their Phareſaicall gloſes, wherewith they had ſtopped vp the narrow way and ſtraight gate, that fewe coulde finde them.

The welles of Abraham, are the ſcripture. Abrahams welles. And the Scripture may well be called the kingdome of heauen, which is eternall The kingdome of heauen what it 〈◊〉 . Moſes face. lyfe, and nothing ſaue the knowledge of God the father and of his ſonne Ieſus Chriſt. Ioh. xvij. Moſes face is the law in her right vnderſtanding, and the law in her right vnderſtanding is the keye, or at the leaſt waye The keye what it is. the firſt and principall keye to open the dore of the Scripture. And the law is the very way that bringeth vnto y• dore Chriſt, as it The lawe is the way that leadeth to Chriſt. is writtē Gala. iij. The law was our ſcholemaſter to bring vs to Chriſt, that we might be iuſtified by fayth. And Rom. x. the ende of the lawe: that is to ſay, the thyng or cauſe why the law was geuen, is Chriſt, to iuſtifie all that beleue. That is to ſay: the lawe was geuen to proue vs vnrighteous and to driue vs to Chriſt, to be made righteous the row forgeuenes of ſinne by hym. The lawe was geuen to make the ſinne knowen ſayth Lawe what her office is. Saint Paule Rom. iiij. and that ſinne committed vnder the law might be the more ſinfull. Rom. vij. The law is that thyng, which Paule in his inward mā graūted to be good, but was yet compelled oft tymes of his mē bers to do thoſe thinges which that good lawe condemned for euill. Rom. vij.

The law maketh no man to loue the law, The law 〈…〉 •• reth ſinne, condemneth our deedes, & drinketh vs to Chriſt. or leſſe to do or commit ſinne: but gendereth more luſt, Rom. vij. and increaſeth ſinne. Rom. v. For I cannot but hate the lawe, in as much as I finde no power to do it, and it neuertheleſſe condemneth me becauſe I do it not. The lawe ſetteth not at one with God, but cauſeth wrath. Rom. iij.

The lawe was geuē by Moſes, but grace and veritie by Ieſus Chriſt. Ioh. j. Behold though Moſes gaue the law, yet he gaue no Moſes 〈◊〉 the law but Chriſt onely geueth grace to do it, and vnderſtand it aright. man grace to do it or to vnderſtand it aright, or wrote it in any mans hart, to conſent that it was good, and to wiſhe after power to fulfill it. But Chriſt geueth grace to do it, and to vnderſtand it aright, and writeth it wyth his holy ſpirite in the tables o • the hartes of men, and maketh it a true thing there, and none hypocriſie.

The lawe truely vnderſtoode, is thoſe fierie ſerpentes that ſtrong the children of Iſraell with preſent death: But Chriſt is the braſen ſerpent on whom whoſoeuer beyng ſtoge The 〈◊〉 ſer • ent. Num. 〈◊〉 . with cōſcience of ſinne, & looketh with a • ure fayth, is healed immediatly of that ſtinging and ſaued from the paynes and ſorrowes of hell.

It is one thyng to cōdemne and pronoūce The 〈◊〉〈…〉 contra •… pe • acio • s. the ſentence of death, and to flyng the conſcience with feare of euerlaſtyng payne. And it is an other thing to iuſtifie from ſinne: that is to ſay, to forgeue and remitte ſinne, and to heale the conſcience, and certifie a man, not only that he is deliuered from eternall death, but alſo that he is made the ſonne of God & heire of euerlaſtyng liſe. The firſt is the office of the lawe. The ſecond pertayneth vnto Chriſt onely thorow fayth.

Now if thou geue the lawe a falſe gloſe 〈◊〉 The 〈◊〉 • ure 〈◊〉 is looked vp ſay: that the lawe is a thyng which a man may do of his owne ſtrength, euen out of the power of his free wyll: and that by the dedes of the law thou mayſt deſerue forgeuenes of thy foreſinnes. Then dyed Chriſt in vayne Galat. ij. and is made almoſt of no ſleade, ſeyng thou art become thyne owne ſauiour. Nether can Chriſt (where that gloſe is admitted) be otherwiſe takē or eſtemed of Chriſten men (for all his paſſion and promiſes made to vs in his bloude) then he is of the turkes: how that he was an holy prophet, and that he prayeth for vs as other Saintes do: ſaue that we Chriſten thinke that he is ſomewhat more in fauour then other ſaintes be (though we imagine hym ſo proude that he will not heare vs but thorow his m •• de mother and other holy ſaintes, which all we count much more meeke and mercifull then he, but hym moſt of might) and that he hath alſo an higher place in heauen, as the graye Fryers and obſeruaunts ſet hym, as it were frō the chinne vpward aboue S. Fraunces.

And ſo when by this falſe interpretation of the lawe, Chriſt which is the doore, the Chriſt is the doore, the way, and foundation, of all the Scriptures. way, and the grōund or foundation of all the ſcripture, is loſt concerning the chiefeſt frute of hys paſſion, and no more ſene in his owne likenes: then is the ſcripture locked vp, and henceforth extreame darcknes and a maze, wherein if thou walke, thou wotteſt neither where thou art, nor canſt finde any way out. It is a confuſed Chaos, and a minglyng of all thinges together without order, euery thyng contrary to an other. It is an hedge or groue of briers, wherin if thou be caught, it is impoſſible to get out, but that if thou lowſe thy ſelfe in one place, thou art tangled and caught in an other for it.

This wiſe was the ſcripture locked vp When by gloſes of out owne imaginaciō we darken the cleare text of gods word, thē is the Scripture locked by from vs. of the Scribes & Phareſeis, that the Iewes could not ſee Chriſt when he came, nor yet can. And though Chriſt with theſe iij. chapters did open it agayne: yet by ſuch gloſes, for our vnthankfulnes ſake, that we had no luſt to lyue accordyng: haue we Chriſten loſt Chriſt agayne, and the vnderſtanding of the moſt cleare text, wherewith Chriſt expoundeth and reſtoreth the lawe agayne.

For the hipocrites whatſoeuer ſemeth impoſſible to their corrupt nature vnrenued in Chriſt, that they couer ouerwith the miſt of their gloſes, that the light therof ſhuld not be ſeene. As they haue interpreted here y• words of Chriſt, wherwith he reſtoreth the law agayne, to be but good councelles onely, but no preceptes that binde the conſciences.

And thereto they haue ſo ruffled and tangled the temporall and ſpirituall regiment together, Chriſt vſed 〈◊〉 temporal regiment. and made thereof ſuch confuſion that no man can know the one from the other: to the entent that they would ſeme to haue both by the aucthoritie of Chriſt, which neuer vſurped temporall regiment vnto him.

Notwithſtanding (moſt deare reader) if thou reade this expoſition with a good hart onely to know the truth for the amendyng cheifely of thine owne liuing, and thē of other mennes (as charitie requireth where an occaſion is geuen) thē ſhalt thou perceaue their falſhod, and ſee their miſt expelled with the brightnes of the incuytable truth.

An other concluſion is this: all the good promiſes which are made vs thorow out all Chriſt is a g •… geuen onely to thē that loue the law and profeſſe it. the ſcripture for Chriſtes ſake, for hys loue, his paſſion or ſuffering, his bloudſheding or death all are made vs on this condition and couenaunt on our party, that we henceforth loue the law of God, to walke therin & to do it & faſhion our lyues therafter. In ſo much that whoſoeuer hath not the lawe of God written in hys hart, that he loue it, haue hys luſt in it, and recorde therein night and day, vnderſtanding it as God hath geuen it, and He that profeſſeth not the law hath 〈…〉 in the promiſes. as Chriſt and the Apoſtles expounde it: the ſame hath no part in the promiſes, or can haue any true faith in the bloud of Chriſt: becauſe there is no promiſe made him, but to them onely that promiſe to keepe the lawe.

Thou wilt happely ſay to me agayne: if I cannot haue my ſinnes forgeuen except I loue the lawe, and of loue endeuour my ſelfe to keepe it: then the keeping of the lawe iuſtifieth me. I aunſwere that the argument is Workes do not iuſtifie. falſe and but blinde ſophiſtrie, and lyke vnto thys argument: I cannot haue forgeuenes of my ſinne except I haue ſinned, Ergo to haue ſinned is the forgeuenes of ſinne. And it is like to this alſo: No man can be healed of the pockes but he that hath them: Ergo to haue the pockes doth heale the pockes.

And lyke ſophiſtry are theſe argumentes: if thou wilt enter into life, keepe the cōmaū dementes. Math. xix. Ergo the deedes of the lawe iuſtifie vs. Item the hearers of y• lawe are not righteous in the ſight of God, but the do • rs of the lawe ſhall be iuſtified. Rom. ij. Ergo the deedes of the lawe iuſtifie from ſinne. And agayne: we muſt all ſtand before the iudgement feate of Chriſt, to receaue euery man according to the deedes which he did in the body: Ergo the lawe or the deedes 2. Cor. 〈◊〉 . of the lawe iuſtifie.

Theſe and all ſuch are naughty argumēts. For ye ſee that the kyng pardoneth no murtherer but on a condition, that he henceforth keepe the lawe and do no more ſo, and yet ye know well inough that he is ſaued by grace, fauour, and pardon, yet the keping of y• lawe come.. Howbeit, if he breake the lawe afterwarde, he falleth agayne into the ſame daunger of death.

Euen ſo, none of vs can be receaued to The law. By keepyng the lawe we continue in grace. grace but vpon a condition to keepe the law, neyther yet continue any longer in grace then that purpoſe laſteth. And if we breake the law, we muſt ſue for a new pardon, and haue a new ſight agaynſt ſinne, hell, and deſperation, ye • we can come to a quiet fayth againe and fele that the ſinne is forgeuen. Neyther can there be in the a ſtable and an vndoubted fayth that thy ſinne is forgeuen thee, except there be alſo a luſty courage in thine hart, & a truſt that thou wilt ſinne no more, for on that condition that thou endeuour thy ſelfe to ſinne no more, is the promiſe of mercy and forgeuenes made vnto thee.

And as thy loue to the lawe increaſeth, ſo Fayth, loue and hope are inſepararable in this lyfe. doth thy fayth in Chriſt, and ſo doth thyne hope and longing for the life to come. And as thy loue is colde, ſo is thy fayth weake, & thine hope and longing for the lyfe to come litle. And where no loue to the lawe is, there is neither fayth in Chriſt for the forgeuenes of ſinne, nor longing for the lyfe to come: but in ſteede of fayth, a wicked imagination that God is ſo vnrighteous that he is not offended with ſinne. And in ſtede of hope, a deſire to liue euer here, and a gredines of worldly voluptuouſneſſe.

And vnto all ſuch is the Scripture locked They that loue not the law cannot vnderſtand the Scripture to ſaluation. vp and made impoſſible to vnderſtand. They may reade it and rehearſe the ſtories thereof, and diſpute of it, as the turkes may, and as we may of the turkes lawe. And they may ſucke pride, hipocriſye and all maner of poyſon there out to ſlaye their owne ſoules, and to put ſtombling blockes in other mennes wayes, to thruſt them from the truth? and get ſuch learnyng therin as in Ariſtotles Ethikes and morall philoſophy, and in the preceptes of olde philoſophers. But it is impoſſible for them to apply one ſentence thereof to their ſoules health for to faſhion their liues thereby for to pleaſe God, or to make them loue the lawe or vnderſtand it, either to feele the power of Chriſtes death and might of his reſurrection and ſwetnes of the life to come. So that they euer remayne carnall and fleſhly, as thou haſt an enſample of the Scribes, Phariſeis, and Iewes in the new teſtament.

An other concluſion is this: of them that Care. beleue in Chriſt for the remiſſion of ſinne and loue the law, are a thouſand degrees and not How God careth for the weake. ſo few, one perfecter or weaker thē another: of which a great ſort are ſo feble that they cā neither go forward in their profeſſion & purpoſe, nor yet ſtand except they be holpe and borke of their ſtrōger brethren, and tended as young childrē are by the care of their fathers and mothers. And therfore doth God commaund the elder to care for the younger. As Paule teacheth Rom. xv, ſaying: we that be ſtronger, ought to beare the feblenes of the weaker. And Gala. vj. brethren if any man be caught in any fault, ye that be ſpirituall (and By bearyng eche other weakenes we fulfil the lawe of Chriſt. are growen in knowledge and haue gottē the victory of your fleſh) teach ſuch with the ſpirite of ſoftenes, not callyng them heretickes at the firſt choppe, & threatenyng them with fier and fagottes. But alter alterius onera portate (ſayth he) & ſic adimplebitis legē Chriſti. That is to ſaye: beare eche others burthen, & ſo ſhall ye fulfill the law of Chriſt. Euen ſo veryly ſhall ye fulfill the lawe of Chriſt, and not with ſmityng your brethren, and puttyng ſtomblyng blockes before theyr weake feete, and killyng theyr conſciences, and makyng them more afrayde of ſhadowes and bugges, then to breake theyr fathers commaundementes, and to truſt in wordes of winde and vanitie more then in theyr fathers promiſe.

And for their ſakes alſo, he hath ordeyned Rulers why they were ordayned. rulers both ſpirituall and temporall, to teach them and exhorte them, to warne them and to keepe occaſions from them, that with cuſtome of ſynne they fall not from their profeſſion.

Now when they that take vpon them to be the elder brethren, are become hypocrites, Why God ſcourgeth hys. and turned to wily Foxes and cruell wolues and fierce Lyons, and the officers be waxen euill and ſeruauntes to Mammon, miniſtryng their offices for their owne lucre onely, and not for the profite of their brethren, but fauouryng all vices whereby they may haue a vauntage. Then is God compelled of his fatherly pitie to ſcourge his weake hym ſelfe, with pouertie, oppreſſion, wrong, loſſe, daunger, and with a thouſand maner of diſeaſes, to bryng them agayne if they be fallen, and to kepe their hartes faſt to their profeſſion. So that diligentibus Deum omnia cooperantur in bonum. Roma. viij. They that loue God, that is to ſay, the law of God (for that is to loue God) vnto them god turneth all to the beſt, and ſcourgeth them with the luſtes of their owne weakenes to theyr owne ſaluation.

An other concluſion is this: God receaueth both perfite and weake in lyke grace for Chriſtes ſake, as a father receaueth all hys children both ſmall and great in lyke loue. He receaueth them to be his ſonnes and maketh The conditions of the couenaunt. a couenaunt with them, to beare theyr weakenes for Chriſtes ſake, till they be waxen ſtronger, and how often ſoeuer they fall, yet to forgeue them if they will turne agayn, and neuer to caſt of any, till he yeld him ſelfe to ſinne, and take ſinnes part, and for affection and luſt to ſinne, fight agaynſt his owne profeſſiō to deſtroy it. And he correcteth and chaſtiſeth his children euer at home with the rodde of mercy and loue, to make thē better: but he bryngeth them not forth to be iudged after the condemnation of the law.

An other concluſion is this: euery man is two men, fleſh and ſpirite. Which ſo fight perpetually one agaynſt an other, that a man muſt go either backe or forward, and can not ſtand long in on ſtate. If the ſpirit ouercome Fleſh and ſpirite. the temptation: then is ſhe ſtronger and the fleſh weaker. But and if the fleſhe get a cuſtome, then is the ſpirite none otherwiſe oppreſſed of the fleſh, then as though ſhe had a mountaine vpon her backe, and as we ſometyme in our dreames thinke we beare heuyer then a milſtone on our breaſtes, or when we dreame now and then that we would runne away for feare, our legges ſeme heauyer then leade. Euen ſo is the ſpirite oppreſſed and ouer laden of the fleſh through cuſtome, that ſhe ſtruggeleth and ſtriueth to get vp and to breake lowſe in vayne, vntil the God of mercy which heareth her grone through Ieſus Chriſt, come and lowſe her with his power, and put his croſſe of tribulation on the backe of the fleſh to keepe her downe, to miniſh her ſtrength and to mortifie her.

Wherfore euery man muſt haue his croſſe Croſſe. to nayle his fleſhe to, for the mortifieng of her. Now if thou be not ſtrong inough and diſcrete thereto, to take vp thy croſſe thy ſelfe and to tame thy fleſhe with prayer and faſtyng, watchyng, deedes of mercy, holy meditations Euill luſtes and affections are to be purged with the croſſe of Chriſt. and readyng the Scripture, and with bodely labour and in withdrawyng all maner of pleaſures from the fleſh, and with exerciſes contrary to the vices which thou markeſt thy body moſt enclined to, and with abſteinyng from all that courage the fleſh agaynſt the ſpirite: as readyng of wanton bookes, wanton communication, fooliſh ieſtyng and effeminate thoughtes, and talkyng of couetouſnes, whiche Paule forbyddeth Ephe. v. and magnifieng of worldly promotions: And takeſt I ſay vp ſuch a croſſe by thyne owne ſelfe or by the counſell of other that are better learned and exerciſed then thou. Then muſt God put his croſſe of aduerſitie vpon thee. For we muſt haue euery man his croſſe in this world, or be damned with the world.

Of this ye ſee the difference betwene the To ſinne vnder grace, and to 〈◊〉 vnder the lawe. ſinne of them that beleue in y• bloud of Chriſt for the remiſſion of ſinne, and conſent and ſubmit themſelues vnto the lawe: and the ſin of them that yelde themſelues vnto ſinne to ſerue it. &c. The firſt ſinne vnder grace, and their ſinnes are veniall, that is to ſay: forgeueable. The other ſinne vnder the lawe & vnder the damnation of the lawe, and fight (for a great part of them) agaynſt grace & againſt the ſpirite of grace, & agaynſt the law of God and fayth of Chriſt, and corrupt the text of the couenaunt with falſe gloſes, and are diſobedient to God, and therefore ſ •… deadly.

O • this alſo ye ſee the difference betwene the lambes of true beleuers, and betwene the Lambes. Swyne. Dogges. vncleane ſwyne that follow carnall luſtes & fleſhly libertie, and the churliſhe and hypocr •… e dogges. Which for the blinde zeale of their owne righteouſnes, perſecute the righteouſnes of the fayth in Chriſtes bloud. The effeminate and careles ſwyne which cōtinue Swyre haue • o fayth. in their fleſhlines, & ceaſe not to wallow thē ſelues in their olde podell, thinke that they beleue very well in Chriſtes bloud, but they are deceaued (as thou mayſt clearely perceaue) becauſe they feare not the damnation of euill workes, nor loue the lawe of good workes, and therefore haue no part in the promiſe.

The cruell and doggiſhe hypocrits which Dogges loue not the lawe. take vpon them to worke, thinke they loue the lawe, which yet they neuer ſawe, ſaue vnder a vayle. But they be deceaued (as thou mayſt perceaue) by that they beleue not in Chriſt for the forgeuenes of ſinne. Whereby alſo (I meane that they beleue not) thou mayſt perceaue that they vnderſtand not the lawe. For if they vnderſtoode the lawe, it would eyther driue them to Chriſt or make them diſpayre immediatly.

But the true beleuers beholde the lawe in her owne likenes and ſee the impoſſibilitie True fayth to coupled with loue to the lawe. thereof to be fulfilled wyth naturall power, and therefore flee to Chriſt for mercy, grace, and power: and then of a very thankfulnes for the mercy receaued, loue the lawe in her owne likenes, and ſubmit thēſelues to learne it and to profit therein, and to do to morow that they can not do to day.

Ye ſee alſo the difference of all manner of faythes. The fayth of the true beleuers is, The difference of faythes, and how it is to be vnderſtoode fayth iuſtifieth. that God iuſtifieth or forgeueth, and Chriſt deſerueth it, and the fayth or truſt in Chriſtes bloud receaueth it, and certifieth the cōſcience thereof, and ſaueth and deliuereth her from feare of death and damnation. And this is that we meane when we ſay, fayth iuſtifieth: that fayth (I meane in Chriſt and not in our owne workes) certifieth the conſcience that our ſinnes are forgeuē vs for Chriſtes bloudes ſake.

But the fayth of hypocrites is that God Fayth of hipocrites. forgeueth and workes deſerue it. And that ſame falſe fayth in their owne workes receaueth the mercy promiſed to the merites of their owne workes: and ſo Chriſt vtterly excluded.

And thus ye ſee that faith is the thing that to affirmed to iuſtifie, of all partyes. For faith in Chriſtes bloud (which is Gods promiſe) quieteth the conſcience of the true beleuers. And a falſe fayth or truſt in workes (which is their owne fayning) beguileth the blynde hypocrites for a ſeaſon, tyll God for the greatnes of their ſinne, when it is • ull, openeth their eyes, & then they diſpayre. But the ſwyne ſay: God is ſo good that he wyll ſaue deuilles and all, and damne no man perpetually, fayth of 〈◊〉 . whatſoeuer he do.

An other concluſion is this, to beleue in Chriſt for the remiſſion of ſinnes, and of a thankfulnes for that mercy to loue the lawe truely: that is to ſay, to loue God that is father of all and geueth all, and Ieſus Chriſt that is Lord of vs all and bought vs al, with all our hartes, ſoules, power, and might, and our brethren for our fathers ſake (becauſe they be created after his image) and for our Lord and maſter Chriſtes ſake, becauſe they be the price of his bloud: and to long for the lyfe to come, becauſe this lyfe cannot be fedde without ſinne. Theſe •… tes (I ſay) are the profeſſion and religion of a Chriſten mā, and the inward baptime of the hart ſignifyed The • ight bapt •… . by the outward waſhing of the bodye. And they be that ſpirituall character, badge or ſigne, wherewith God thorouge hys ſpirite marketh all his immediatly and aſſoone as they be ioyned to Chriſt and made members of hys Church by true fayth.

The Church of Chriſt then, is the multitude The church of Chriſt. of all them that beleue in Chriſt for the remiſſion of ſinne, and of a thankfulnes for that mercy, loue the lawe of God purely and without gloſes, and of hate they haue to the ſinne of this world, long for the life to come. This is the church that cannot erre dampnably nor any long tyme, nor all of them: but aſſoone as any queſtion aryſeth, the truth of Gods promiſe ſtirreth vp one or other to teach them the truth of euery thing needefull to ſaluation out of Gods worde, and lighteneth the hartes of the other true members to ſee the ſame and to conſent thereto.

And as all they that haue their hartes waſhed wyth this inwarde baptyme of the ſprite are of the church and haue the keyes of the ſcripture. ye and of binding and lowſing, and do not erre: Euen ſo they that ſinne of purpoſe & wyll not heare when their faultes Whoſoeuer derogate any thyng frō the 〈◊〉 of Chriſt are not of the church. be tolde them, but ſeeke liberties and priuilegies to ſinne vnpuniſhed, and gloſe out the lawe of God, and mainteine ceremonies, traditions and cuſtomes, to deſtroy the fayth of Chriſt: the ſame be members of Sathan, & all their doctrine is poiſon. Errour & darcknes, ye though they be Popes, Byſhoppes, Abbotes, Eurates and Doctoures of diuinitie, and though they can rehearſe all the ſcripture without booke, and though they be ſeene in Greeke, Ebrew and Latine: ye and though they ſo preach Chriſt and the paſſion of Chriſt that they make the poore women weepe and howle agayne. For when they They that haue not the lawe write • in their harts▪ cānot vnderſtand the paſſion of Chriſt to ſaluation. come to the point that they ſhould miniſter Chriſtes paſſion vnto the ſaluation of our ſoules, there they poyſon all together, and gloſe out the lawe that ſhould make vs feele our ſaluation in Chriſt, and driue vs in that poynt from Chriſt, and teach vs to put our truſt in our owne workes for the remiſſion and ſatiſfaction of our ſinnes, and in the Apiſh play of hypocrites which ſell their merites in ſteede of Chriſtes bloud & paſſion▪

• o now (deare reader) to beleue in Chriſtes A 〈◊〉 re peting. bloud for the remiſſion of ſinn • and putchaſing of all the good promiſes that helpe to the lyfe to come: and to loue the law, and to What the inward baptiſme of the ſoule i • . long for the life to come, is the inward Baptiſme of the ſoule, the Baptiſme that onely auayleth in the ſight of God, the new generation and image of Chriſt, the onely keye alſo to binde and • owſe ſynners. The touchſtone to trye all doctrines. The lanterne and light that ſcattereth and expelleth the miſt & darknes of all hypocriſie, and a preſeruatiue agaynſt all errour and hereſie: The mother of all good workes. The earneſt of euerlaſtyng lyfe and title whereby we chalenge our inheritaunce.

And thoughe fayth in Chriſtes bloude make the mariage betwene our ſoule and Chriſt, & is properly the Mariage garment, yea and the ſigne Thau, that defendeth vs Thau. from the ſ •… tyng and power of the euill aungels, and is alſo the rocke whereon Chriſtes Churche is built, and whereon all that is built, ſtandeth againſt all weather of wynde and tempeſtes: yet might the profeſſion of the fayth in Chriſtes bloud, and of the loue to the law, and longyng for the lyfe to come, Faith • ope, and charitie are inſeperable. be called all theſe thynges, were malyce and froward vnderſtandyng away: becauſe that where one of them is, there be all three and where all are not, there is none of them.

And becauſe that the one is knowen by the other & is impoſſible to know any of them truly, and not be deceaued, but in reſpect and compariſon of the other.

For if thou wilt be ſure that thy faith be Faith hope, and charitie are knowen one by the other. perfect, then examine thy ſelfe whether thou loue the law. And in lyke maner, if thou wilt knowe whether thou loue the lawe aright: then examine thy ſelfe whether thou beleue in Chriſt onely, for the remiſſion of ſinne, and obtayning the promiſes made in the Scripture. And euen ſo compare thy hope of the lyfe to come vnto fayth and loue, and to hatyng the ſinne of this lyfe: whiche hate, the loue to the law engendereth in thee. And if they accompanie not one another, all thre together, then be ſure that all is but hypocriſie.

If you ſay: ſeyng fayth, loue, and hope be three vertues inſeperable. Ergo fayth onely iuſtifieth not. I anſwere: though they be inſeperable, yet they haue ſeperable and ſundry offices, as it is aboue ſayd of the lawe & fayth. Fayth onely which is a ſure • nd an The office of fayth. vndoubted truſt in Chriſt, and in the father thorow hym, certifieth the conſcience that the ſinne is forgeuen and the dampnation and impoſſibilitie of the lawe taken away (as it is aboue rehearſed in the conditions of the couenaunt.) And wyth ſuch perſwaſions molleſieth the hart and maketh her loue God agayne and his lawe.

And as oft as we ſinne, faith onely kepeth that we forſake not our profeſſion, and that loue vtterly quench not, and hope fayle, and onely maketh the peace agayne. For a true beleuer truſteth in Chriſt onely, and not in his owne workes or ought els, for the remiſſion of ſinne.

And the office of loue is to powre out agayne The office of loue. the ſame goodnes that ſhe hath receaued of God, vppon her neighbour, and to be to hym as ſhe feleth Chriſt to her ſelfe. The office of loue onely is to haue compaſſion and to beare with her neighbour the burthen of his infirmities. And as it is writtē. 1. Pet. 4. Operit multitudinem peccatorum, couereth the multitude of ſinnes. That is to ſay: conſidereth the infirmities and enterpreteth all to the beſt, and taketh for no ſinne at all, a thouſand thinges of which the leaſt were inough (if a man loued not to go to law for, & to trouble & vnquiet an whole towne, and ſometyme an whole realme or two.

And the office of hope is to comfort in aduerſitie The office of hope. and make patient, that we faint not and fall downe vnder the croſſe, or caſt it o •… our backes. And thus ye ſee that theſe three inſeperable in this life haue yet ſeperable and ſundry offices and effectes, as heate & drith beyng inſeperable in the fyer, haue yet their ſeperable operations. For the drith onely expelleth the moyſtnes of all that is conſumed by fyer, and heat onely deſtroyeth the coldenes. For drith and colde may ſtand together, and ſo may heate and moyſtnes. It is not all one to ſay the dryth onely, and the dryth that is alone: nor all one to ſay, fayth onely and fayth that is alone.

Go to then and deſire God to print this profeſſion in thyne hart, and to encreaſe it dayly more and more, that thou mayſt be full ſhapē like vnto the image of Chriſt in knowledge and loue, and meeke thy ſelfe & creepe lowe by the grounde, and cleaue faſt to the rocke of this profeſſion, and tye to thy ſhippe The anker of our ſaluation is perfect faith in Chriſtes bloud. this anker of fayth in Chriſtes bloud, wyth the gable of loue, to caſt it out againſt all t •… peſts: and ſo ſet vp thy ſayle and get thee to the mayne ſea of Gods worde. And reade here the wordes of Chriſt with this expoſition folowing, and thou ſhalt ſee the lawe, fayth, and workes, reſtored eche to his right vſe and true meaning. And therto the cleare difference betwene the ſpirituall regiment & the temporall, and ſhalt haue an entraunce and opē way into the reſt of all the ſcripture. Wherein, and in all other thinges the ſpirite of veritie guide thee, and thyne vnderſtandyng.

Amen.

¶ The fift Chapter of Mathew.

WHen he ſaw the people, 1. he went vp into a moūtaine and ſat him downe, and his Diſciples came to hym, and he opened his mouth and taught them ſaying. Bleſſed be the poore in ſpirite, for theirs is the kingdome of heauen.

CHriſt here in his firſt Sermon begynneth to reſtore the law of the ten commanndements vnto her right vnderſtandyng, agaynſt the Scribes and Phariſeis which were hipocrites, falſe Prophetes, and falſe preachers, & had corrupt the ſcripture with the leauen of their gloſes. And it is not without a great myſterie that Chriſt beginneth Pouerth in ſpirite. his preachyng at pouertie in ſpirite, which is neither beggerie nor agaynſt the poſſeſſing of richeſſe. But a vertue cōtrarie to the vice of couetouſneſſe, the inordinate deſire and loue of richeſſe and puttyng truſt in richeſſe.

Riches is the gift of God geuen mā Riches. to mayntaine y• degrees of this world, and therefore not euill: yea and ſome muſt be poore and ſome rich, if we ſhal haue an order in this world. And God our father deuideth richeſſe and pouertie among his childrē accordyng to his godly pleaſure and wiſedome. And as Neither riches or pouertie exclude, or aſſure vs of Gods bleſſing. richeſſe doth not exclude the from the bleſſing, ſo doth not pouertie certifie thee: But to put thy truſt in the liuyng god maketh y• heyre therof. For if thou truſt in the liuing God: Thē if thou be poore, thou coueteſt not to be rich, for thou art certified y• thy father ſhall miniſter vnto thee fode & raymēt, and be thy defēder: & if thou haue riches thou knoweſt that they be but vanitie, and that as thou broughteſt them not into the world, ſo ſhalt thou not carie them out: and that as they be thyne to day, ſo may they be an other mans to morow, and that the fauour of God onely both gaue and alſo kepeth thee & them, and not thy wiſedome or power: and that they, neither ought els cā helpe at nede, ſaue the good will of thy heauenly father onely. Happy and bleſſed then Who are poore in ſpirite is here pithely declared. are the poore in ſpirite: that is to ſay the rich that haue not their confidence nor conſolation in the vanitie of their richeſſe: and the poore that deſire not inordinatly to be riche, but haue their truſt in the liuyng: God for fode and raymēt and for all that partayneth either to the body or the ſoule: for theirs is the kyngdome of heauen.

And contrarywiſe, vnhappy & accurſed Riche in ſpirite. and that with the firſt & depeſt of all curſes, are the rich in ſpirite: that is to ſay, the couetous that beyng riche truſt in their richeſſe, or beyng poore long for the conſolation of richeſſe, and comfort not their ſoules with the promiſes of their heauenly father, confirmed with y• bloud of their Lord Chriſt. For vnto them it is harder to enter into y• kingdome of heauen, then for a camel to enter through y• eye, of an nedle. Mar. 10. No they haue no part in the kyngdome of Chriſt, & God Ephe. v. Therefore is it euident why Chriſt ſo diligētly warneth all his to beware of couetouſneſſe, and why hee admitteth none to be his Diſciples except he firſt forſake all together. For there was neuer couetouſe perſon true yet either to God or man.

If a couetous mā be choſē to preach Gods word, he is a falſe Prophet immediatly. Couetouſnes is a thyng contraris to the worde of God and to the miniſters of the ſame. If he be of the lay ſorte, ſo ioyneth he him ſelf vnto the falſe Prophetes, to perſecute the truth. Couetouſneſſe is not onely aboue all other luſtes, thoſe thornes that choke yt word of God in them that poſſeſſe it: But it is alſo a deadly enemy to all that interprete Gods word truly. All other vices though they laugh thē to ſcorne that talke godly, yet they can ſuffer thē to lyue and to dwell in the countrey. But couetouſnes cannot reſt as long as there is one that cleaueth to Gods word in all the land.

Take hede to thy preacher therfore: By couetouſnes is a falſe Prophet chiefly knowen. and be ſure, if he be couetous and gape for promotion, that he is a falſe Prophet & leaueneth the Scripture, for all his crying fathers fathers, holy Church, and fiften hūdred yeares, and for all his other holy pretenſes.

Bleſſed are they that mourne, for they ſhall be comforted. 2.

This mournyng is alſo in the ſpirite, and no kinne to the ſowre lokyng Some cry the world is nought, not • or their owne, and others iniquitie: but for waywardnes they cā not enioye theyr owne luſles. of hipocrites, nor to the impaciēt weywardneſſe of thoſe fleſhely which euer whyne and complayne that the world is naught, becauſe they cānot obtayne and enioy their luſtes therin. Neither forbiddeth it alwayes to be mery and and to laugh, & make good chere now and then, to forget ſorrow, that ouermuch heauyneſſe ſwalow not a man cleane vp. For the wiſe man ſayth, ſorow hath coſt many their lyues.

And Prouer. xvij. an heauy ſpirite drieth vp the bones. And Paule commaundeth, Philip. iiij. to reioyſe euer. And Roma. xij. he ſayth reioyſe with them that reioyſe, and ſorow with thē that ſorow, and wepe with them that wepe, which ſeme two contraries.

This mourning is that croſſe without which was neuer any Diſciple of Godlye mournyng. Chriſt or euer ſhalbe. For of what ſoeuer ſtate or degree thou be in this world, if thou profeſſe y• Goſpell, there foloweth the a croſſe (as warmeneſſe As warmeth accō panieth the ſ • nne ſo foloweth the croſſe a true Chriſtian man. accompanieth the ſonne ſhynyng) vnder which thy ſpirite ſhall grone and mourne ſecretly, not onely becauſe the world and thyne owne fleſh carie thee away cleane cōtrary to the purpoſe of thyne hart. But alſo to ſee and behold the wretchedneſſe & miſfortunes of thy brethrē: for which) becauſe thou loueſt them as well as thy ſelfe) thou ſhalt mourne and ſorow no leſſe thē for thy ſelfe. Though thou be King or Emperour, yet if thou knoweſt Chriſt and God through Chriſt, and entendeſt to walke in the fight of God, and to miniſter thyne office truly, thou ſhalt (to kepe iuſtice with all) be compelled to do dayly that, which thou art no leſſe loth to do, then if thou ſhouldeſt cut of arme, hand or any other member of thyne owne body: yea and if thou wilt folow the right way, and neither turne on the right hand nor on the left, thou ſhalt haue immediatly thine own ſubiectes, thyne owne ſeruauntes, thyne owne Lordes, thyne own coūſellours and thyne owne Prophetes thereto agaynſt thee. Ʋnto whoſe froward malice and ſtubburneſſe, thou ſhalt be cō pelled to permitte a thouſand thynges agaynſt thy conſcience, not able to reſiſte them, at whiche thyne hart ſhall blede inwardly, and ſhalt ſawſe thy ſwete ſoppes which the world weneth thou haſt, with ſorowes mough and ſtill mournyng, ſtudyeng either alone or els with a few frēdes ſecretly night and day, and ſighing to God for helpe, to mitigate the furious frowardneſſe of them whō thou art not able to with ſtand, that all go not after the will of the vngodly. What was Dauid cōpelled to ſuffer all the dayes of his lyfe, of his own ſeruauntes the ſonnes of Seruia. Beſide the miſchaūces of his own children? And how was our king Iohn K. Iohn. forſaken of his owne Lordes, when he would haue put a good and godly reformatiō in his owne land? How was Henry the ſecōd compaſſed in lyke maner Henry the ſecond. of his own Prelates whom he had promoted of nought, with the ſecrete conſpiracie of ſome of his own temporal Lordes with thē? I ſpare to ſpeake of ye mournyng of the true preachers, & the poore cōmon people which haue none other helpe, but the ſecret hand of God, and the word of his promiſe.

But they ſhalbe cōforted of all their The promiſe of Goddes word, is y• cōfort of y• afflicted in this world for Chriſts ſake. tribulatiō and their ſorrow ſhalbe turned into ioye and that infinite & euerlaſtyng in the lyfe to come. Neither are they without comfort here in this world: for Chriſt hath promiſed to ſēd them a comfortour to be with them for euer, the ſpirite of trouth whiche the world knoweth not. Iohn. xiiij. And they reioyſe in hope (of the comfort to come) Rom. xij.

And they ouercome through fayth, as it is written Hebr. xj. the Saintes through fayth ouercame kyngdomes & obtained the promiſes. And. i. Iohn. v. this is the victorie that ouercōmeth Faith is our victory the world, euē our faith. But the blind world, neither ſeeth our comfort nor our truſt in God, nor how God thorough faith in his word, helpeth vs & maketh vs ouercome.

How ouercome they (wilt thou ſay) that be alwayes perſecuted and euer ſlayne? verely in euery battaile ſome of them that wynne the field, be ſlayne: yet they leaue the victorie vnto their deare frēdes for whoſe ſakes they toke the fight vppon them, and therfore are conquerours, ſeyng they obtayne their purpoſe & maynteine that they fought for. The curſed riche of this worlde whiche haue their ioye and comfort in their riches, haue ſence the begynnyng fought agaynſt them, to wede thē out of the worlde. But yet in vayne. For By perſecution and death, for y• truthes ſake, we obteine lyfe & get the victory. though they haue alwayes ſlayne ſom, yet thoſe that were ſlayne, wanne the victory for their brethren with death, & euer increaſed the nūber of them. And though they ſemed to dye in the ſight of the fooliſh, yet they are in peace and haue obtayned that euerlaſtyng kyngdome for which they fought. And beſide The mourners for righteouſnes are ſaued when God taketh vengeance on y• vnright 〈◊〉 wiſe. all this when God plagueth the world for their ſinne, theſe y• mourne and ſorrow are marked with the ſigne of Thau in their foreheades, and ſaued from the plague, that they periſh not with the wicked, as thou ſeeſt Ezech. ix. & as Lot was deliuered frō among the Sodomites.

And contrariwiſe, curſed are they that laugh now▪ that is to ſay, which haue their ioy, ſolace, and comfort in their riches: for they ſhall ſorrow and weepe. Luke. vj. And as it was anſwered the rich man. Luke. xvj. ſonne remember how that thou receauedſt thy good dayes in thy life tyme, and Lazarus likewiſe euill, And therefore is he comforted and thou tormented.

Bleſſed are the meeke, for they 3. ſhall enherite the earth.

By the earth vnderſtand all that we Mekenes poſſeſſeth the earth. poſſeſſe in this world, which all, God will keepe for vs, if we be ſofte and me • ke. And whatſoeuer trouble ariſe, yet if we will be patient and abide, the end will go on our ſide: as it is writtē in the 36. Pſal. The wicked ſhall be weded out, but they that abide the Lordes layſure, ſhall enherite y• earth. And agayne: within a while the wicked ſhall be gone, thou ſhalt beholde the place where he was, and he ſhalbe away, but the meeke or ſofte ſhall enherite the earth. Euen as we ſay, be ſtill & haue thy will, and of little medling commeth much reſt: for a patient man ſhall weare out all his enemies.

It is impoſſible to dwell in any place where no diſpleaſure ſhould be done thee. If it be done vnwillingly, as whē thy neighbours beaſtes breake into thy corne by ſome chaunce againſt his will, then it is reaſon that thou be ſofte and forgeue. If it be done of malice and ſelfe wil, then with reuenging thou dooſt but with pottering in the fire, make the flame greater, and geueſt an occaſiō of more euill to be done thee. If any man rayle on thee and rebuke thee, anſwere not agayne, and the heat of his malice ſhal die in it ſelfe, and goe out immediatly, as fire doth when no more woode is laide theron. If the wrong that is done, be greater Referre y• reuenge of thy cauſe to the Magiſtrate whō God appointeth to forbyd ſuch violence. then thou art able to beare, truſt in God and complayne with all meekeneſſe vnto the officer that is ſet of God to forbid ſuch violence. And if ye Gentlemen that dwell about thee be tyrauntes, be ready to helpe to fet home their woode, to plow their land, to bring in their harueſt and ſo forth, and let thy wife viſit my Lady now and then with a couple of fat Hennes, or a fat Capon, and ſuch like, and then thou ſhalt poſſeſſe all the remnaunt in reſt, or els one quarell or other may be picked to thee, to make thee quite of all together.

Chuſe whether thou wilt with ſoftneſſe and ſuffering haue God on thy ſide, euer to ſaue thee, and to geue thee euer inough, and to haue a good conſcience and peace on the earth, or wyth furiouſneſſe and impatiencie to haue God agaynſt thee, and to be polled a littel and little of all together, and to haue an euill conſcience and neuer reſt on earth, and to haue thy dayes ſhortened thereto. God hath promiſed if thou be meke and ſofte and ſuffer a little perſecution, to geue thee not onely Hundred folde. the life to come, but alſo an hundred folde here in this life: that is to ſay, to geue thee his owne ſelfe, and to be thy protectour, and miniſter to thee euer inough, which may of right be called an hūdred folde: and is a treaſure paſſing the treaſure of all Princes.

Finally Chriſt teacheth here how The priuat perſon may not aduenge, but the officer muſt. euery mā muſt liue for him ſelfe amōg them to whom he is a neighbour, & in priuate matters in which he is but as a neighbour (though he be a king) and in which thou canſt not be to ſoft. But and if thou be an officer, thē thou muſt be good, kynde, and mercifull, but not a milkeſoppe and negligent. And to whom thou art a father, them muſt thou rule, and make obedient, and that with ſharpneſſe, if ſoftneſſe will not be heard, and ſo in all other offices.

Bleſſed are they that honger and thirſt for righteouſneſſe, for they 4. ſhalbe fulfilled.

Righteouſnes in this place is not taken for the principall righteouſnes Righteouſneſſe. of a Chriſten man, thorow which the parſon is good accepted before God. For theſe viij. pointes are but doctrine of the frutes and workes of a Chriſten man, before which the fayth muſt be there: to make righteous wythout all deſeruing of workes, and as a tree out of which all ſuch fruites and workes muſt ſpryng. Wherefore vnderſtand here the outward righteouſnes before How this word righteouſnes ought here to be vnderſtode. the word, and true and faythfull dealing ech with other, and iuſt executing of the offices of all maner degrees, and meke obedience of all that are vnder power. So that the meaning is: happy are they which not onely do their duties to all men, but alſo ſtudy and helpe to the vttermoſt of their power with worde, deede, counſell, and exhorting, that all other deale truely alſo according to the degree that euery man beareth in the world, and be as deſirous to further good order & righteous dealyng, as the hungry & thirſty be deſirous to eate and drinke.

And note that it is not for naught that he ſaith hunger and thirſt. For except thy ſoule hunger & thirſt for this righteouſnes of her new nature, as the body doth for meate and drinke of hys olde nature, the deuill & the children of this world (which cannot ſuffer Monkes. that a man either deale truely himſelfe, or helpe other) will ſo reſiſt thee, Monkes why they runne into Religion. plague thee, and ſo weary thee, that thou haddeſt leuer of very myſtruſt & deſperation, that thy ſtate ſhould be better, to forſake all & make thy ſelfe a Mōke or a Fryer, yea & to rūne into a ſtraūge coūtry, & leaue all thy frends, then to abide in the world, and to let it chuſe whether it wil ſinke or ſwimme.

But to comfort vs, that we faint not, or be weary of well doing, Chriſt promiſeth that all that haue this thyrſt and honger, ſhall haue their luſt ſatiſfied, and be trāſlated into a kingdome, where none vnrighteouſnes is, beſides that thou ſhalt here at length ſee many come to the right way and helpe with thee, and many thinges that cannot be all together mended, yet ſomewhat bettered and more tolerable, ſo that all righteouſneſſe ſhall not be quenched.

And contrariwiſe curſed be all they that are full, as Luke in the vj. ſayth, Luc. vi. that is to ſay, the hypocrites which to auoyde all labour, ſorrow, care, combraunce and ſuffring wyth their brethren, get them to dennes, to liue at Monkes be curſed. reſt and to fill their bellies, the wealth of other mē not regarded. No, it were a grief to them that other were better, that they alone may be taken for holy, and that whoſoeuer will to heauen, muſt buy it of them, yea they be ſo full, that they preferre them ſelues before poore ſinners, and looke as narowly on them as the Phariſey did on the Publican • , thanking God that he alone was good, and the other euyll. Curſed are they yet for all their fulneſſe, for they ſhall hunger wyth euerlaſting hunger, where none ſhall geue them to eate, nor they haue any refreſhing of their paynes.

Bleſſed be the mercifull, for they ſhall obtaine mercy. 5.

To be mercifull, is to haue compaſſion To be mercyful, what it is: & how manye wayes mercy may be ſhewed. and to feele an other mās diſeaſe, and to mourne with thē that mourne, and ſuffer with them that ſuffer, and to helpe and ſuccour them that are in tribulation and aduerſitie, and to cō fort them with good counſell & wholſome inſtruction and louing wordes. And to be merciful, is louingly to forgeue them that offended thee, aſſoone as they knowledge their miſdoyng & aſke thee mercy. To be mercifull, is patiently long to abide the conuerſion of ſinners with a luſty courage and hope that God will at the laſt conuert them, and in the meane tyme to pray inſtantly for them, and euer when he ſeeth an occaſion, to exhort thē, warne them, moniſhe thē, and rebuke them. And to be mercifull, is to interpret all to the beſt, and to looke thorow the fingers at many thynges, and not to make a greuous ſinne of euery ſmall trifle, and to ſuffer and forbeare in his owne cauſe the malice of them that wil not repent nor be a knowen of theyr wickedneſſe, as long as he can ſuffer it, and as long as it ought to be ſuffred, and when he can no lenger, then to complayne to them that haue auctoritie to forbidde wrong and to puniſhe ſuch euill doers.

But the hypocrites cleane contrary Monkes. condemne all mē for greuous ſinners, ſaue them onely that buy their holyneſſe of them. And becauſe they wyll ſuffer wyth no man, they get them to ſilence. And becauſe they will helpe no man, all that they haue (ſay they) pertayneth to the Couent, and is none of theirs. And if they be offended, they Couent. wyll be auenged immediatly. And to clooke, that they ſhould not ſeeme to aduēge thēſelues, the matter (ſay they) pertayneth to God and holy Church, or to ſome Saint, or to one or other holy thyng: as if thou ſmite one of them on the one cheke, he will turne to thee the other yer he will aduenge himſelf. But the iniury of the holy oyle wherwith he O • le. was annointed, that muſt he aduenge, and that with a ſpirituall puniſhmēt, Holy oyle muſt bee aduenged. that thou muſt be accurſed as blacke as a Colyer, and deliuered to Sathan. And if thou come not in and aſke abſolution, and to offer thy ſelfe to penaunce and to paying thereto, they wyll not ſuffer till the Deuil fetch thee. But will deliuer thee to the fyre in the meane tyme. And all for zeale of righteouſnes (ſay they.)

O hypocrites, the zeale of righteouſnes Zeale of righteouſnes what it is. is to hunger and thyrſt for righteouſnes, as it is aboue deſcribed: that is, to care and ſtudy and to do the vttermoſt of thy power, that all thynges went in the right courſe and due order both thorow all degrees of the temporaltie and alſo of the ſpiritualtie, and to ieoparde lyfe and goodes thereon.

All the worlde can beare recorde Car • . what payne ye take and howe ye care for the temporall common wealth, that How the ſpirituality▪ care for the temporall common wealth. all degrees therein dyd, and had their dutie: & how ye put your liues in aduenture to preach the truth: and to informe Lordes and Princes, and to cry vpon them to feare God & to be learned, and to miniſter their offices truly vnto their ſubiectes, and to be mercyful & an example of vertue vnto them. And howe helpe ye that youth were brought vp in learnyng and vertue, & y• the poore were prouided for of foode and rayment &c. And how prouide ye that your Prieſtes be all learned, and preach and do their duties truly euery mā in his Pariſh? how prouide ye that ſectes ariſe not to polle the people and leade them out of the way▪ vnder a colour of long praying and hypocritiſh holyneſſe, liuyng them ſelues idle and beyng vtterly vnto the commō wealth improfitable? who ſmelleth not y• ſwete odoure of chaſtitie that is among you? What righteouſnes is in your ſāctuaries, and what indifferent equitie is in all your exemptions, priuiledges and liberties? By your workes we iudge you and your zeale to righteouſnes, & not by your ſophiſticall ſuttle reaſons, with which ye would claw our eares, bleare our eyes, & beguile our wittes, to take your tyrannous couetous crudelitie for the zeale of righteouſnes.

Finally he that will not be mercyfull, to be bleſſed of God & to obtayne As thou 〈…〉〈◊〉 , • o ſhalt 〈◊〉 ob 〈◊〉 mercy in y• life to come. mercy of him, both heare and in the life to come, let him be accurſed with the vnmercyful, and to him be iudgement without mercy, according to y• wordes of S. Iames in the ſecond chapter of his Epiſtle.

Bleſſed be the pure in hart, for 6. they ſhall ſee God.

That which entreth into a man defileth not a mā. But y• thyngs that defile a man, procede firſt out of his hart, as • hou mayſt ſee Math. xv. Thence come out euill thoughtes (ſaith Chriſt) as murther, adulterie, fornicatiō, theft, falſe witneſſynges and blaſphemyes. The filthines of the hart, what. Theſe are the things that make a man foule. A man then is not foule in the ſight of God, till his hart be foule. And the filthineſſe of the hart are thoughtes that ſtudy to breake Gods cōmaundementes. Wherfore the pureneſſe of the The purenes of the hart, what. hart is the conſenting & ſtudious purpoſe to keepe the law of God, and to meane truly in al thy words & works, and to do them with a true intent.

It foloweth then that thou mayſt be pure harted and therewith do all that God hath commaunded or not forbidden. Thou mayſt be pure harted and haue a wife and get childrē, be a iudge and condemne to death them that haue deſerued it, hang or behead euil doers, after they be by a iuſt proceſſe condēpned. Thou mayſt be pure harted, & do all the drudge in the world. Lot was pure harted amōg the Sodomites. Nicodem • s beyng in the councell among them that conſpired the death of Chriſt was pure harted & conſented not with them to the death of that innocent.

If the law be written in thyne hart The ende of the lawe 〈◊〉 , to iuſti •… all that •… leue. it will driue thee to Chriſt, which is the end of the law to iuſtifie all that beleue Rom. x. And Chriſt will ſhew thee his father. For no man ſeeth the father but the ſonne, and he to whom the ſonne will ſhew him Luke. x. If thou beleue in Chriſt, that he is thy Sauiour: that faith wil leade thee in immediatly, and ſhew thee God with a louely & amiable countenaunce, and make thee feele, and ſee how that he is thy father, al together mercyfull to thee, & at one with thee, and thou his ſonne and highly in his fauour and grace, & ſure that thou pleaſeſt him, when thou doeſt an hundred thinges whiche ſome holy people would ſuppoſe them ſelues defiled, if they ſhould but thinke on thē. And to ſee God is the bleſſing of a pure hart.

Impure and vncleane harted then are all they that ſtudy to breake Gods Impure harted, who are. commaundementes. Impure harted are all that beleue not in Chriſt to be iuſtified by him. Impure harted are all hypocrites yt do their worke for a falſe purpoſe: either for prayſe, profite, or to be iuſtified thereby, which paynted ſepulchres (as Chriſt calleth them) can neuer ſee God, or bee ſure that they be in the ſtate of grace, and that theyr workes be accepted becauſe they haue not Gods word with them, but cleane agaynſt them.

Bleſſed are the peacemakers, for they ſhalbe called the children of 7. God.

To inherite this bleſſing, it is not Peacemaking, what. onely required that thou haue peace in thy ſelfe, and that thou take all to the beſt, and be not offēded lightly and for euery ſmall trifle, and alway ready to forgeue▪ nor ſowe no diſcorde, nor aduenge thyne owne wrong: But alſo that thou be feruent & diligent to make peace and to go betwene, where thou knoweſt or heareſt malice and enuie to be, or ſeeſt bate or ſtrife to ariſe betwen perſon and perſon, and that thou leaue nothing vnſought, to ſet them at one.

And though Chriſt here ſpeake not of the temporall ſword, but teacheth how euery man ſhall liue for him ſelfe toward his neighbour: yet Princes (if Princes what they ought to 〈◊〉 yet they make warre. they wilbe Gods children) muſt not onely giue no cauſe of warre, nor begyn any, but alſo (though he haue a iuſt cauſe) ſuffer him ſelfe to be entreated, if he that gaue the cauſe repent, and muſt alſo ſeke al wayes of peace before he fight. Howbeit, when all is ſought, and nothing will helpe, then he ought and is bound to defend his land & ſubiectes, & in ſo doyng he is a peacemaker, as well as whē he cauſeth theeues & murtherers to be puniſhed for their euill doyng and breakyng of the common peace of his land and ſubiectes.

If thou haue peace in thy ſelfe and Whē thou maiſt aſſure thy ſelfe to be y• ſonne and heyre of God. loueſt the peace of thy brethren after this maner, ſo is God through Chriſt at peace with thee, and thou his beloued ſonne and heyre alſo.

Moreouer if the wrong done thee, be greater, then thou mayſt beare: as whē thou art a perſon, not for thy ſelfe onely. But in reſpect of other, in what ſoeuer worldly degree it be, and haſt an office committed thee: then (when thou haſt warned with all good maner him that did it, and none amendement wilbe had) kepe peace in thyne hart and loue him ſtill, and complaine to them that are ſet to reforme ſuch things, and ſo art thou yet a peacemaker and ſtill the ſonne of God. But if thou aduenge thy ſelfe or deſireſt more then that ſuch wronges be forbidden, Vengeaūce pertayneth to God onely. thou ſinneſt againſt god, in taking the authoritie of God vpon thee without his commaundemēt. God is father ouer all, and is (of right) iudge ouer all his children, and to him onely partayneth all aduēging. Who therfore without his commaundemēt aduengeth either with hart or hand, the ſame doth caſt hym ſelfe into the handes of the ſword, & loſeth the right of his cauſe.

And on the other ſide, curſed be the peacebreakers, picquarels, whiſperers, backbyters, ſowers of diſcorde, diſprayſers of thē that be good to bring thē out of fauour, interpreters to euill that is done for a good purpoſe, finders of faultes where none is, ſtirrers vp of Princes to battaile and warre: & aboue all curſed be they that falſly bely the true preachers of Gods word, to bring them into hate, and to ſhed their bloud wrongfully for hate of the truth. For all ſuch are children of the deuill.

Bleſſed are they that ſuffer perſecution for righteouſnes ſake, for 8. theirs is the kyngdome of heauen.

If the faith of Chriſt & law of God, in which two all righteouſnes is contained, In ye fayth of Chriſt & lawe of God▪ all o • r righteouſnes is conteyned. be writtē in thine hart: that is, if thou beleue in Chriſt to be iuſtified frō ſinne or for remiſſion of ſinne, & cō ſenteſt in thyne hart to the law that it is good, holy, and iuſt and thy dutie to do it and ſubmitteſt thy ſelfe ſo to do, & therupon goeſt forth and teſtifieſt that fayth and law of righteouſnes openly vnto the world in word, & dede. Then will Sathan ſtirre vp his members agaynſt thee, and thou ſhalt be perſecuted on euery ſide. But be of good comfort and faynte not. Call to mynde the ſaying of Paule. ij. Timo. iij. how all that wil liue godly in Chriſt Ieſu. ſhal ſuffer perſecution. Remember how all the Prophetes that went before thee, were ſo dealt with Luke. vj. Remēber the examples of the Apoſtles, and of Chriſt him ſelfe, and that the Diſciple is no better then his Maiſtee, and that Chriſt admitteth no diſciple which not onely leaueth not all, but alſo taketh his croſſe to. We be not called to a ſoft liuing and to peace in this world. But Peace. The peace of Chriſt is a peace of conſcience. vnto peace of cōſcience in God our father through Ieſus Chriſt, & to warre in this world.

Moreouer comfort thy ſelfe with the hope of the bleſſing of the inheritaunce To ſuffer with Chriſt in this worlde, is to be glorified wyth him in the worlde to come. of heauen, there to be glorified with Chriſt, if yu here ſuffer with hym. For if we be like Chriſt here in his paſſiōs, and beare his image in ſoule and body, & fight manfully, that Sathan blot it not out, & ſuffer with Chriſt for bearyng recorde to righteouſnes: thē ſhall we be like him in glory. S. Iohn. iij. of hys Epiſtle: yet appeareth not what we ſhalbe. But we know, that whē he appeareth, we ſhalbe like hym. And Paule Phil. iij. our conuerſation is in heauen, whence we looke for a Sauiour, the Lord Ieſus Chriſt which ſhall chaunge our vile bodyes and make thē like his glorious body.

It is an happy thing to ſuffer for righteouſnes ſake, but not for vnrighteouſnes. For what prayſe is it (ſayeth Peter in the ſecond of his firſt epiſtle) though ye ſuffer, when ye be buffeted for your offences. Wherfore in ye fourth of the ſame he ſayth, ſee that none of you ſuffer as a murtherer or a thefe, or an euill doer, or a buſy body in other mens matters. Such ſuffering glorifieth not God, nor thou art therby heire of heauen. Beware therefore that thou deſerue not that thou ſuffereſt. But if thou do: then beware much more of them that would beare thee in hand, bow that ſuch ſuffering ſhould be ſatiſfaction of thy ſinnes and a deſeruing Payne. No 〈◊〉 payne ca • be a ſatiſfaction to God 〈◊〉 Chriſtes paſſion. of heauen. No, ſuffering for righteouſnes (though heauen be promiſed therto) yet doth it not deſerue heauen, nor yet make ſatiſfactiō for the foreſinnes: Chriſt doth both twaine. But and if thou repent and beleue in Chriſt for the remiſſion of ſinne, and then cōfeſſe, not onely before God, but alſo open before all that ſee thee ſuffer, how that thou haſt deſerued that thou ſuffreſt, for breaking the good and righteous law of thy father, and then takeſt to • puniſhmēt patiently, as an holeſome medicine to heale thy fleſh that it ſinne no more, and to feare thy brethren that they fall not into like offence, as Moſes teacheth euery where: then as thy paciēce in ſuffering is pleaſaunt in the ſight of thy brethrē which behold thee, pitie thee, and ſuffer with thee in their harts, euen ſo is it in the ſight of God, and it is to thee a ſure token that thou haſt true fayth and true repentaunce.

And as they be bleſſed which ſuffer for righteouſnes: euen ſo are they accurſed which runne away and let it be troden vnder the feete, and wyll not ſuffer for the fayth of their Lord and lawe of their father, nor ſtande by their neighbours in their iuſt cauſes.

Bleſſed are ye, when they reuile you, and perſecute you, and ſay all 9. maner of euil ſayinges againſt you for my ſake, and yet lye. Reioyce, and be glad, for your rewarde is great in heauē. Euē ſo verely they perſecuted the Prophets that were before you.

Here ſeeſt thou the vttermoſt what a Chriſten man muſt looke for. It is not inough to ſuffer for righteouſnes: But that no bitterneſſe or poyſon be left out of thy cuppe, thou ſhalt be reuiled and rayled vpon: and euen whē thou art condempned to death then be What the moſt cruell perſecution is. excommunicat and deliuered to Sathan, depriued of the felowſhip of holy Church, the company of y• Angels, and of thy part in Chriſtes bloud, and ſhalt be curſed downe to hell, defied, deteſted, and execrat with all the blaſphemous raylinges that the poyſonfull hart of hypocrites can thinke or imagine, and ſhalt ſee before thy face when thou goeſt to thy death, that all the world is perſwaded and brought in beliefe that thou haſt ſayd and done that thou neuer thoughteſt, and that thou dyeſt for that thou art as giltleſſe of, as the childe that is vnborne.

Well, though iniquitie ſo highly preuayle, and the truth, for which thou dieſt, be ſo low kept vnder and be not once knowen before the worlde, in ſo much that it ſemeth rather to be hindered by thy death, then furthered (which is of all griefes the greateſt) yet let not thyne hart fayle thee, neither diſpaire, as though God had forſaken thee, or loued thee not. But comfort thy ſelfe with olde enſamples, how God hath ſuffred all his olde frendes to be ſo entreated, and alſo his onely & deare ſonne Ieſus. Whoſe enſample Set the example of Chriſt before thee. aboue all other ſet before thine eyes, becauſe thou art ſure he was beloued aboue all other, that thou doubt not, but thou art beloued alſo, and ſo much the more beloued, the more thou art like to the image of his enſample in ſuffering.

Did not the hipocrites watch hym in all his ſermons, to trappe hym in hys owne words? was he not ſubtelly appoſed, whether it were lawfull to pay tribute to Ceſar? were not all hys wordes wrong reported? were not his miracles aſcribed to Belſebud? ſayd they not, he was a Samaritane & had a deuill in hym? was he not called a breaker of the Saboth, a wyne drinker, a frende of Publicans and ſinners? did he ought wherewyth no fault was found, and that was not interpreted to be done for an euill purpoſe? was not the pretenſe of his death the deſtroying of the temple, to bryng him into the hate of all men? was he not thereto accuſed of treaſon, that he forbad to pay tribute to Ceſar: and that he moued the people to inſurrection? Rayled they not on hym in the bittereſt of all hys paſſion, as he hanged on the croſſe, ſaying: ſaue thy ſelfe thou that ſaueſt other: come downe from the croſſe and we will beleue in thee: fie wretch that deſtroyeſt yt temple of God.

Yet he was beloued of God, and ſo art thou. His cauſe came to lyght alſo, and ſo ſhall thyne at the laſt: yea and thy reward is great in heauē with him, for thy deepe ſuffering.

And on the other ſide, as they be curſed which leaue righteouſneſſe deſtitute Curſed. and will not ſuffer therewyth: Moſt accurſed, who? ſo are they moſt accurſed which know the truth, and yet not onely flee therefrom becauſe they will not ſuffer: But alſo for lucre, become the moſt cruell enemies thereof, and moſt ſubtill perſecutors, & moſt falſſy lye theron alſo.

Finally though God when he promiſeth to bleſſe our workes, do bynde Workes iuſtifie no • . vs to worke if we will obtayne the bleſſing or promiſe: yet muſt we beware of this phareſaicall peſtilence, to thinke that our works did deſerue the promiſes. For whatſoeuer God commaundeth vs to do, that is our dutie to do, though there were no ſuch promiſe made to vs at all. The promyſe therefore commeth not of the deſeruing of the worker (as though God had neede of ought that we could doo) but of the pure mercy of God, to make vs the more wylling to do that is our dutie. &c. For if when we had done all that God commaundeth vs to do, he then gaue vs vp into the handes of tyrauntes. and kylled vs, ſent vs to purgatory (which mē ſo greatly feare) or to hell, and all the Aungels of heauen with vs, he did vs no wrong nor were vnrighteous for ought that we or they coulde chalenge of deſeruing, howſoeuer that God vſeth his creatures, he euer abydeth righteous: till Not the worker, but ye pure mercy of God is cauſe of the promiſe made vnto. thou cāſt proue that after he hath boūd him ſelfe wyth his owne woorde of mercy, he then breake promyſe wyth them that keepe couenaunt with him. So now, if nought were promiſed, nought coulde we chalenge, whatſoeuer we did. And therefore the promiſe commeth of the goodnes of the promiſer onely, and not of the deſeruing of thoſe workes, of which God hath no neede, and which were no leſſe our duty to do, though there were no ſuch promiſe.

Ye be the ſalt of the earth. But if the ſalt be waxen vnſauery, what can be ſalted therwith? It is henceforth nothyng worth. But to be caſt out, and to be troden vnder foote of men.

The office of an Apoſtle & the preacher is to ſalt, not onely the corrupt The office of a true preacher. maners & conuerſation of earthly people, but alſo the roten hart within and all that ſpringeth out therof: their natural reaſon, their will, their vnderſtā dyng and wiſedome: yea & their fayth and belefe and all that they haue imagined without Gods worde, concernyng righteouſnes iuſtifieng, ſatiſfaction and ſeruyng of God. And the nature of ſalt is to byte, frete, and make ſmarte. And the ſicke pacientes of the world are maruelous impaciēt: ſo that though with great payne they cā ſuffer It is a leopardous thyng to ſalt hypocriſie. their groſſe ſinnes to be rebuked vnder a faſhion, as in a parable a farre of, yet to haue theyr righteouſnes theyr holyneſſe and ſeruing of God and his Saintes, diſalowed, improued & condēned for damnable and deuiliſh, that may they not abyde. In ſo much that yu muſt leaue thy ſalting or els be prepared to ſuffer agayne: euen to be called a rayler, ſeditious, a maker of diſcorde, and a troubler of the cōmō peace, yea a ſchiſmatike and an hereticke alſo, and to be lyed vpō, that thou haſt done and ſayd that thou neuer thoughteſt, & thē to be called coram nobis, and to ſyng a new ſong & forſweare ſalting, or els to be ſent after thy felowes that are gone before, and the way thy maſter went.

True preachyng is a ſalting that Salt. ſtirreth vp perſecution, and an office Who is mete to ſalt. that no man is mete for, ſaue he that is ſeaſoned hymſelfe before wyth pouertie in ſpirite, ſoftneſſe, meekeneſſe, patience, mercifulneſſe, purenes of hart, and hunger of righteouſnes, and lookyng for perſecution alſo: and hath all hys hope, comfort and ſolace in the bleſſing onely, & in no worldly thing.

Nay will ſome ſay, a man myght A true preacher of gods word muſt vſe no parcialitie for feare of perſecution. preach long inough without perſecution, yea & get fauour to, if he would not medle with the Pope, Byſhops, Prelats, and holy ghoſtly people that lyue in contemplation and ſolitarines, nor wyth great men of the worlde. I aunſwere, true preaching is ſaltyng, and all that is corrupt muſt be ſalted. And thoſe perſonnes are of all other moſt corrupt: and therfore may not be left vntouched.

The Popes pardons muſt be rebuked, the abuſe of the Maſſe, of the Sacramentes, and of all the ceremonyes muſt be rebuked and ſalted. And ſelling of merites and of prayers muſt be ſalted. The abuſe of faſtyng, and of pilgrimage muſt be ſalted. All idolatry & falſe faith muſt be rebuked. And thoſe Fryers that teach men to beleue in S. Fraunces coate, how that they ſhall neuer come in hell or purgatory, if they be buryed therein, may not be paſſed ouer with ſilence.

The payne & griefe of ſalting made Monkes why they runne to cloyſtures. Monkes flee to their cloyſture. Nay (ſay they) we went thether of pure denotion to pray for the people. Yea but for all that the more ye encreaſe, and ye more ye multiply your prayers, the worſe the world is. That is not our fault (ſay they) but theirs, that they diſpoſe not themſelues but continue in ſinne, and ſo are vnapt to receaue the influence of our prayers. O hipocrits, if ye weee true ſalt and had good harts and loued your neighbours (if dead men be neighbours to them that are aliue) and woulde come out of your dennes and take payne to ſalt and ſeaſon them, ye ſhould make a great many of them ſo apt, that your prayers might take effect. But now ſeyng as ye ſay, they be ſo vnſauery that your prayers be to thē improfitable, though their goods be to you profitable, and yet ye haue no compaſſiō to come out and • alt thē, it is manifeſt that ye loue not them, but theirs, and that ye pray not for them, but vnder the colour of praying mocke them and robbe them.

Finally ſalt which is the true vnderſtandyng By ſalte is vnderſteod the true v • de •• tandin • of the •… as of fayth, of wo • kes. &c▪ of the law, of faith, and of the intent of all workes, hath in you loſt her vertue, neither be there any ſo vnſauery in the world as yeare, nor any that ſo ſore kicke agaynſt true ſaltyng as ye: and therfore are ye to be caſt out and troden vnder foote and deſpiſed of all men, by the righteous iudgement of God.

If ſalt haue loſt his ſaltneſſe, it is good for nothing but to be troden vnder Spiritualtie: why 〈◊〉 be diſpi •• d. foote of men. That is, if the preacher whiche for his doctrine is called ſalt, haue loſt ye nature of ſalt: that is to ſay, his ſharpneſſe in rebukyng all vnrighteouſnes, all naturall reaſon, naturall witte and vnderſtandyng, & all truſt and confidence in what ſoeuer it be, ſaue in the bloud of Chriſt, he is cō demned of God, and diſalowed of all them that cleaue to the truth. In what caſe ſtād they then that haue benefices & preach not? verely though they ſtand at the altar, yet are they excommunicat and caſt out of the liuing Church of almighty God.

And what if the doctrine be not true ſalt? verely then is it to be troden vnder foote: As muſt all weriſh and vnſauery Ceremonies muſt be ſalted. ceremonies whiche haue loſ • e their ſignificatiōs, and not onely teach not, and are become vnprofitable & do no more ſeruice to man: But alſo haue obtained authoritie as God in the hart of man, that mā ſerueth them and putteth in them the truſt & confidence that he ſhould put in God hys maker thorough Ieſus Chriſt his redemer. Are the inſtitutions of man better then Gods? yea are Gods ordinaūces better now thē in the old tyme? The Prophets trode vnder foote and defied the tēple of God and the ſacrifices of God and all ceremonies that God had ordained, with ſaſtinges and prayinges, and all that the people peruerted and committed idolatrie with. We haue as ſtraite a commaundement to ſalt and rebuke all vngodlineſſe as had ye Prophetes. Will they then haue their ceremonies honourably ſpokē of? then let them reſtore them to the right vſe, and put the ſalt of the true meanyng & ſignifications of them to thē agayne. But as they be now vſed, none that loueth Chriſt, cā ſpeake honourably of them. What true Chriſten man can geue honour to that that taketh all honour frō Chriſt? who can geue honour to that that ſlayeth the ſoule of his brother & robbeth his hart of that truſt and cō •• dēce which he ſhould geue to his Lord that hath bought him with his bloud▪

Ye are the light of the world. A Citie that is ſet on an hil, cānot be hid, neither do men light a candle. And put it vnder a buſhell, but on a cādleſticke, and ſo geueth it light to all that are in the houſe. Let your light ſo ſhine before mē, that they may ſee your good woorkes, and prayſe your father that is in heauen.

Chriſt goeth forth and deſcribeth y• office of an Apoſtle and true preacher by another likeneſſe, callyng them as before the ſalt of the earth. Euē ſo here the light of the world •… ſignifiyng therby that all ye doctrine, all the wiſdome and hie knowledge of the world, whether it were Philoſophy of naturall conc • uſions, of maners and vertue, or of lawes of righteouſnes, whether it were of the holy ſcripture and of God Darcknes, all knowledge is darcknes, 〈◊〉 the knowledge of Chriſtes bloud ſhed • ing be in the hart. hymſelfe, was yet but a darcknes, vntill the doctrine of hys Apoſtles came: that is to ſay, vntill the knowledge of Chriſt came, how that he is the ſacrifice for our ſinnes, our ſatiſfaction, our peace, attonement and redemption, our life therto and reſurrection. Whatſoeuer holineſſe, wiſdome, vertue, perfectneſſe or righteouſnes is in ye world among men, howſoeuer perfect & holy they appeare, yet is all dampnable darckneſſe, except the right knowledge of Chriſtes bloud be there firſt, to i • ftifie the hart before all other holineſſe.

An other cōcluſion. As a citie built on a hill can not be hid, no more can the light of Chriſtes Goſpell. Let the world rage as much as it will, yet it wil ſhine on their ſore eyes whether they be content or no.

An other concluſion: as men light not a candle to whelme it vnder a buſſhell, but to put it on a candleſticke to light all that are in the houſe: euen ſo the light of Chriſtes Goſpell may nor be hid nor made a ſeuerall thyng, as though it pertayned to ſome certayne holy perſons onely. Nay it is the light of the whole world, and pertaineth to all men, and therfore may not be made ſeuerall. It is a madneſſe that diuerſe men ſay, the lay people may not know Laye. The laye ought to haue the Goſpell. it: except they can proue that the laye people be not of the world. Moreouer it will not be hid, but as the lightning that breaketh out of the cloudes, ſhyneth ouer all, euen ſo doth the Goſpel of Chriſt. For where it is truely receaued, there it purifieth the hart, and maketh the perſon to conſent to the lawes of God, and to beginne a new and a godly lyuing, faſhioned after Gods lawes, and without all diſſimulation. And then it wil kendle ſo great Goſpell. The propertie of y• Goſpell. loue in hym towarde his neighbour, that he ſhall not onely haue compaſſiō on hym in hys bodely aduerſitie, but much more pitie him ouer the blyndenes of his ſoule, and to miniſter to him Goſpell. The tr • e Goſpell is not hid in dennes. Chriſtes Goſpel. Wherfore if they ſay, it is here or there, in Saint Fraunces coate, or Dominickes and ſuch like, & that if thou wilt put on that coat, thou ſhalt finde it there it is falfe. For if it If y• ſpiritualty were a light as they ought to be, they woulde make them •… ues pore to make other riche: but they make other poore and themſelues riche. were there, thou ſhouldeſt ſee it ſhyne abroad though thou creptſt not into a ſell or a monkes coule, as thou ſeeſt y• lightning without crepyng into the cloudes, yea their light would ſo ſhine that men ſhould not onely ſee y• lyght of the Goſpell, but alſo their good workes, which would as faſt come out, as they now runne in. In ſo much that y• ſhouldeſt ſee thē make thēſel es pore, to helpe other as they now make other poore to make thēſelues rich.

This lyght and ſalt pertayned not then to the Apoſtles, and now to our Kinges ought to be learned. Biſhops and ſpiritualtie onely. No it pertayneth to the temporall men alſo. For all kynges and all rulers are bound to be ſalt and light, not onely in example of liuing, but alſo in teaching of doctrine vnto their ſubiects, as wel as they be bounde to puniſhe euill doers. Doth not the ſcripture teſtifie that kyng Dauid was choſen to be a ſhepeheard and to feede his people wyth Gods worde. It is an euill ſcholemaſter that cannot but beate onely. But it is a good ſcholemaſter that ſo teacheth that few neede to be beatē. This ſalt and light therefore partayne to the temporaltie alſo, and that to euery mē ber of Chriſtes Church: ſo that euery man ought to be ſalt & light to other. The order how euery man may be a preacher, and how not.

Euery man then may be a common preacher thou wilt ſay, and preach euery where by his owne auctoritie. Nay verely: No man may yet be a commō preacher ſaue he that is called and choſen thereto by the commō ordinaunce of the congregation, as long as the preacher teacheth the true worde of God. But euery priuate man ought to be in vertuous lyuing, both light and ſalt to hys neighbour: in ſo much that the pooreſt ought to ſtriue to ouerrun the Byſhop, and to preach to hym in enſample of liuing. Moreouer euery man ought to preach in worde & deede vnto his houſhould, and to them that are vnder his gouernaunce. &c. And None ought to preach: •… ly, but ſuch as are admitted by y• ordinaunce of the congregation. though no mā may preach openly ſaue he that hath the office committed vnto hym, yet ought euery mā to endeuour himſelfe, to be as well learned as the preacher, as nie as it is poſſible. And euery man may priuatly enforme hys neighbour, yea and the preacher and Byſhop to, if nede be. For if the preacher preach wrong, then may any man whatſoeuer he be rebuke him, firſt priuately, and then (if that helpe not) to complayne further. And when all is proued, according to the order of charitie, and yet none amendment had: thē ought euery man that cā to reſiſt him, and to ſtand by Chriſtes doctrine, & to ieoparde lyfe & all for it. Looke on the olde enſamples & they ſhal teach thee.

The Goſpel hath an other fredome with her then the temporall regiment. Spirituall and temporal req •… do biffer. Though euery mans body and goods be vnder y• kyng, do he right or wrōg, yet is the auctoritie of Gods woorde free and aboue the kyng: ſo that the worſt in the realme may tell ye kyng, if he do hym wrong, that he doth nought and otherwiſe thē God hath cōmaunded hym, and ſo warne hym to auoide the wrath of God which is the pacient aduenger of all vnrighteouſnes. May I then and ought alſo, to reſiſt father and mother and all temporall power wyth Gods worde, when they wrōgfully do or commaunde that hurteth or killeth the body: and haue I no power to reſiſte the Byſhop or preacher that wyth falſe doctrine ſlayeth the ſoules, for which my maiſter and Lord Chriſt hath ſhed his bloud: Be we otherwiſe vnder our Byſhops then Chriſt and hys Apoſtles, and all the other Prophetes were vnder the Byſhops of the olde law? Nay verely: and therefore may we and alſo ought to do as they dyd, and to aunſwere as the Apoſtles dyd. Act. v. Oportet magis obedire deo Euery mā muſt defēde Chriſtes doctrine in 〈◊〉 owne perſon. quàm hominibus. We muſt rather obey God then men. In the Goſpell euery man is Chriſtes Diſciple and a perſon for himſelf to defend Chriſtes doctrine in his owne perſon. The fayth of the Byſhop will not helpe me, nor the byſhoppes keeping the lawe is ſufficient for me. But I muſt beleue in Chriſt for the remiſſion of all ſinne, for myne owne ſelfe and in myne owne perſon. No more is the Biſhops or preachers defending Gods woorde inough for me, But I muſt defende it in mine owne perſon, and ieopard lyfe and all thereon when I ſee neede & occaſion.

I am boūd to get worldly ſubſtaūce for my ſelfe & for myne houſhold with my iuſt labour and ſomewhat more for thē that cannot, to ſaue my neighbours body. And am I not more boūd to labour for Gods word to haue therof in ſtore, to ſaue my neighbours ſoule? And when is it ſo much tyme to reſiſte with Gods word and to helpe, as whē they which are beleued to miniſter the true word, do ſlea the ſoules with falſe doctrine, for couetouſnes ſake? He that Whoſe refuſeth tad •… for Chriſtes ſake, cā not be the diſciple of Chriſt. is not ready to giue hys lyue for the maintenaunce of Chriſtes doctrine agaynſt hypocrites, with what ſoeuer name or title they be diſguiſed, y• ſame is not worthy of Chriſte nor can bee Chriſtes Diſciple, by the very wordes and teſtimony of Chriſt. Neuertheleſſe we muſt vſe wiſedome, paciēce, mekenes and a diſcrete proceſſe after the due order of charitie in our defendyng the word of God, leaſt while we go about to amende our Prelates we make thē worſe. But when we haue proued all that charitie bindeth vs & yet in vaine: then we muſt come forth opēly and rebuke their wickednes in the face o • the world and ieoparde life & all theron.

Ye ſhall not thinke that I am come to deſtroy the law or the propheres, no, I am not come to deſtroy them, but to fulfill them. For truly I ſay vnto you, till heauē and earth periſh, there ſhal not one iote or one title of the law ſcape, till all be fulfilled.

A litle before Chriſt calleth his Diſciples the light of the world, & the ſalt of the earth, & that becauſe of their doctrine, wherewith they ſhould lighten the blynd vnderſtandyng of man, and with true knowledge driue out y• falſe opinions and ſophiſticall perſuaſions of natural reaſon, & deliuer the Scripture out of y• captiuitie of falſe gloſes: which the hypocritiſhe Phariſeis had p •• ched therto: and • o out of the light of trueknowledge, to ſtyrre vp a new liuyng, and to ſalt & ſeaſon the corrupt maners of the old blind conuerſation. For where falſe doctrine, corrupt opinions, and ſophiſtical gloſes raigne in Falſe doctrine cauſeth▪ 〈◊〉 workes. the witte and vnderſtandyng: there is the liuing deuiliſh in the ſight of God, how ſoeuer it appeare in the ſight of the blind world. And on the other ſide, True doctrine is cauſe of good workes. where the doctrine is true and perfect, there foloweth godly liuing of neceſſitie. For out of the inwarde beleue of the hart, ſloweth▪ the outward conuerſation of the members. He that beleueth that hee ought to loue hys enemy, ſhall neuer ceaſe fightyng agaynſt his owne ſelfe, till he haue weeded a •… rācour and malice out of his hart. But he that beleueth it not, ſhall put a viſor of hypocriſie on his face, till he got oportunitie to aduenge him ſelfe.

And here he beginneth to teach them to be that light, and that ſalt of whiche he ſpake, and ſayth. Though the Scribes and Phariſeis beare the people in hand, that all I do, is of the deuill, and accuſe me of breakyng the law and the Prophetes (as they afterward rayled on the Apoſtles, that they draue y• people from good workes, through preaching the iuſtifying and righteouſneſſe of fayth) yet ſee that ye my Diſciples▪ be not of that belefe. For heauen and earth ſhall ſooner periſh, then one • o •• or t •… e of the law ſhould be put out. I come not to deſtroy the law, but to repayre it onely, & to make it go vpright where it halteth: and euē to make croked ſtrayght, & rough ſmoth, as Iohn the Baptiſt doth in the wildernes, and to teach the true vnderſtandyng of the law. Without me the law cānot be fulfilled, nor euer could. For though the law were geuen by Moſes, yet grace Grace and truth thorough Ieſus Chriſt. and veritie: that is to ſay, the true vnderſtandyng and power to loue it and of loue to fulfill it, commeth and euer came through fayth in me.

I do but onely wype away the filthie and roten Gloſes wherewith the Scribes and the Phariſeis haue ſmered the law, and the Prophetes, & rebuke their dānable liuyng which they haue faſhioned, not after the law of God, but after their owne ſophiſticall gloſes fayned to mocke out the law of God, and to beguile the whole world, and to leade them in blyndneſſe. And that the Scribes and Phariſeis falſly belye me how that I go about to deſtroy the law, and to ſet the people at a fleſhly libertie, and to make them firſt diſobedient, and to deſpiſe their ſpirituall Prelates, and then to riſe agaynſt the tēporall rulers and to make all cō mon, & to giue licēce to ſinne vnpuniſhed: cōmeth only of pure malice, hate, enuie, and furious impaciencie, that their viſures are plucked frō their faces and their hypocriſie diſcouered. Howbeit what I teach and what my learnyng is concernyng the law, ye ſhall ſhortly heare and that in few wordes.

Who ſoeuer breaketh one of theſe leaſt commaundements and teach men ſo, ſhalbe called the leaſt in the kingdome of heauen. But he that doth them and teacheth thē, the ſame ſhalbe great in the kyngdome of heauen.

Whoſoeuer ſtudieth to deſtroy one of the commaundementes folowing, which are yet the leaſt and but childiſh thynges in reſpect of the perfect doctrine that ſhall hereafter be ſhewed, & of the miſteries yet hid in Chriſt: and Gloſes. They that deſtroy the law of God with gloſes muſt be caſt out. teach other men euen ſo, in woorde or enſample, whether openly or vnder a colour, and thorow falſe gloſes of hypocriſie: that ſame doctour ſhall all they of the kyngdome of heauen abhorre and diſpiſe, and caſt hym out of their company, as a ſething pot doth caſt vp her fome and ſcome and purge her ſelfe. So faſt ſhal they of the kingdome of heauen cleaue vnto the pure law of God without all mens gloſes.

But whoſoeuer ſhall firſt fulfill thē himſelfe, and then teach other, and ſet all his ſtudie to the furtheraunce and mayntaining of them, that doctour ſhall all they of the kingdome of heauē haue in price, and folow hym and ſeke hym out, as doth an Egle her pray, & cleaue to hym as burres. For theſe commaundementes are but the very lawe of Moſes (the draffe of the Phareſeis gloſes clenſed out) interpreted according to the pure word of God, and as the open text compelleth to vnderſtand them, if ye looke diligently thereon.

The kyngdome of heauen take for The Church. the congregation or church of Chriſt. And to be of the kyngdome of heauen, is to know God for our father, and Chriſt for our Lord and ſauiour from all ſinne. And to enter into this kingdome it is impoſſible except the hart of men be to kepe the commaundements Law. of God purely, as it is written. Iohn. vij. if any man will obay his will, that Except a man lo • e Gods law: • e cannot vnderſtand the doctrine of Chriſt. is to ſay, the will of the father that ſent me (ſayth Chriſt) he ſhall know of the doctrine: whether it be of God, or whether I ſpeake of myne owne head. For if thyne hart be to do the will of God, whiche is his commaundementes: he will geue thee a pure eye, both to diſcerne the true doctrine from the falſe, & the true Doctour frō the howlyng hypocrite. And therfore he ſayth.

For I ſay vnto you, except your The righteouſnes of Phariſeis. righteouſneſſe excede the righteouſneſſe of the Scribes and Phariſeis, ye can not enter into the kingdome of heauen.

The righteouſnes of the Scribes & Phariſeis can not enter into the kyngdome of heauen. The kyngdome of heauen is the true knowledge of God & Chriſt: Ergo the righteouſneſſe of the Scribes & Phariſeis neither knoweth God nor Chriſt. He that is willyng to obey the will of God, vnderſtandeth the doctrine of Chriſt, as it is proued aboue: the Scribes and the Phariſeis vnderſtand not the doctrine of Chriſt: Ergo, they haue no wil nor luſt to obey the will of God. To obey the will of God, is to ſeeke the glory of God (for the glory of a maſter is the meeke obedience of his ſeruauntes, the glory of a Prince is the humble obedience of his ſubiectes, the glory of an huſbād is the chaſt obedience of his wife, the glory of a father is the louyng obedience of his children) the Scribes and the Phariſeis haue no luſt to obey y• wil of God: Ergo, they ſeeke not the glory of God. Glorie? Furthermore the Scribes & the Phariſeis ſeke their owne glory, they that He that ſeketh hys owne glory, teacheth his owne doctrine & not his maſters. ſeeke their owne glory, preache their owne doctrine, Ergo, the Scribes and the Phariſeis preach their owne doctrine. The maior thou haſt Math. xxiij the Scribes and Phariſeis do all their workes to be ſene of men: they loue to ſit vppermoſt at feaſtes and to haue ye chief ſeates in the Synagoges, and ſalutations in the open markets, and to be called Rabbi. And ye minor foloweth the text aboue rehearſed Iohn vij. he that ſpeaketh of himſelfe or of his own head, ſeketh his owne glory: that is to ſay, he that preacheth hys owne doctrine is euer knowen by ſeekyng hys awne glory: ſo that it is a generall rule to know that a mā preacheth his own doctrine, if he ſeke his owne glory.

Some mā will haply ſay: the Scribes and Phariſeis had no other law then Moſes & the Prophetes nor any other Scripture: and grounded their ſayinges theron. That is truth: how thē preached they their owne doctrine? verely it foloweth in the ſayd ſeuenth of Iohn. He that ſeeketh the glory of Glory▪ he that ſek •… came glory altereth his ma •… s meſſage. him that ſent him, the ſame is true and there is no vnrighteouſneſſe in hym: that is to ſay, he will do hys maſters meſſage truly, and not alter it. Where contrarywiſe he that ſeeketh his owne glory, will be falſe (whē he is ſent) and wil alter his maſters meſſage, to turne his maſters glory vnto his owne ſelfe. Euen ſo did the Scribes and Phariſeis alter the woorde of God for their own profite & glory. And when Gods Worde. Gods worde altered is not his worde. word is altered with falſe gloſes, it is no more Gods worde. As when God ſayth, loue thy neighbour, & thou putteſt to thy leuē and ſayeſt: if my neighbour do me no hurt nor ſay me any, I am bound to loue him, but not to geue him at his neede my goodes which I haue gottē with my ſore labour. Now this is thy law and not Gods. Gods law is pure and ſingle: loue thy neighbour, whether he be good or bad. And by loue god meaneth, to helpe at nede. To loue is to helpe at • eede. Now when God byddeth thee to get thy liuyng and ſomwhat ouer to helpe him that cannot, or at a tyme hath not wherewith to helpe him ſelfe: if thou & xxx. or. xl. with thee get you to wilderneſſe, Prayer. The prayer of Mō kes robbeth, & helpeth not. & not onely helpe not your neighbours, but alſo robbe a great number of two or three thouſand poūd yearely, how loue ye your neighbours? Such men helpe the world with prayer, thou wilt ſay to me. Thou were better to ſay, they robbe y• world with their hypocriſie, ſay I to thee: and it is truth in dede, that they ſo do. For if I ſticke vp to the middle in the myre like to periſh without preſent helpe, and thou ſtand by and wilt not ſuccour me, but kneleſt downe and prayeſt, wil God heare the prayers of ſuch an hipocrite? God biddeth thee ſo to loue me, that thou put thy ſelfe in ieopardie to helpe me, and that thyne hart while thy body laboureth, do pray and truſt in God, that he will aſſiſte thee, & through thee to ſaue me. An hypocrite that will put neither body nor goodes in perill for to helpe me at my neede, loueth me not neither hath compaſſion on me, & therfore hys hart cā not pray, though he wagge his lippes neuer ſo much. It is written, Iohn. ix. If a man be a worſhipper of God and do his wil (which is the true worſhyp) him God heareth. Now the will of God is, that we loue one an other to helpe at nede. And ſuch louers he heareth & not ſuttle hypocrites. As loue maketh thee helpe me at my nede: ſo when it is paſt thy power to helpe, it maketh thee pray to God. Euen ſo Loue prayeth. where is no loue to make thee take bodely paine wt me: there is no loue y• maketh thee pray for me. But thy prayer is in deede fo •… y bely which y• loueſt.

What were the ſcribes and Phariſeys? The ſcribes beſides that they Scribes & Ph •… what they were. were Phariſeys (as I ſuppoſe) were alſo officers: as are our Byſhoppes, Chauncellers, Comiſtaries, Archdeacones and Officialles. And the Phariſeys were religious men, which had profeſſed, not as now, one dominicke, the other Fraunces, an other Barnardes rules: But euen to holde the very law of God, with prayer, faſtyng, and alme •• eedes, and were the flower and perſection of all the Iewes: as Saint Paule reioyſeth of himſelfe, Phil. ii • . ſaying: I was an Ebrue, and concernyng the law a Phariſey, and concerning the righteouſnes of the lawe, I was faultleſſe. They were more honorable then any ſecte of the Monkes with vs, whether obſeruaūt, or Ancre, or whatſoeuer other be had in price.

Theſe might much better haue reioyſed The Phariſeye • might better haue proued thēſelues the true Church thē our ſpiritual •• e way. to haue beene the true Church, and to haue had the ſpirite of God, & that they coulde not haue erred, then they whom all the world ſeeth, neither to keepe Gods lawes nor mans, nor yet that deuilles lawe of their owne makyng. For God had made them of y• olde teſtamēt as great promiſes, that he would be their God, and that hys ſpirite and all grace ſhoulde be wyth them, if they kept his lawes, as he hath made to vs. Now ſeing they kept the vttermoſt iote of the lawe in the ſight of the worlde and were faultleſſe: and ſeyng thereto that God hath promiſed neither vs nor them ought at all, but The promiſes are made vpon the profeſſion of the keepyng of the lawe of God, ſo that the Church that will not keepe Gods lawe hath no promiſe that they ca • ot erre. vppon the profeſſion of keepyng hys lawes: whether were more lyke to be the right church and to be taught of the ſpirite of God, that they coulde not erre, thoſe Phariſeys or ours? Might not the generall councelles of thoſe, & the things there decreed without ſcripture, ſeeme to be of as great auctoritie as the generall councelles of ours, & the thynges there ordained and decreed both cleane without & alſo againſt Gods worde? Might not the ceremonies which thoſe had added to the ceremonies of Moſes, ſeeme to be as holy and as well to pleaſe God, as the ceremonies of ours. The thynges which they added to the ceremonies of Moſes, were of y• ſame kynde as thoſe ceremonies were, and no more to be rebuked then the ceremonies of Moſes. As for an enſample, if Moſes bad waſhe a table or a diſhe, when an vncleane worme had crept thereon, the Phariſeys did waſhe the table wyth a were cloute before euery refection, leaſt any vncleane thyng had touched them vnwares to all men: as we put vnto our tythes a mortuary for all forgottē tythes. What was then the wickedneſſe The wickednes of y• Phariſeies what it was. of the Phariſeys? verely the leuen of their gloſes to y• morall lawes, by which they corrupted the cōmaundementes, and made them no more Gods: and their falſe faith in the ceremonies that the bare worke was a ſacrifice and a ſeruice to God, the ſignifications loſte: and the opinion of falſe righteouſneſſe in their prayers, faſtinges, and almeſo • edes, that ſuch workes did iuſtifie a man before God, and not that God forgeueth ſinne of his mere mercy, if a man beleue, repent, and promiſe to do his vttermoſt to ſinne no more.

When theſe thus ſate in the hartes of the people, with the opinion of vertue, holineſſe and righteouſneſſe, and their lawe the lawe of God, their workes, workes cōmaunded by God, Preacher. Why the true preacher is accuſed of treaſon and hereſie. and confirmed by all his prophets, as prayer, faſting and al • neſdeede, & they looked vppon as the Church of God that coulde not erre: and finally they themſelues eyther euery where, were the chiefe rulers, or ſo ſate in the harts of the rulers, that their worde was beleued to be the worde of God. What other thyng coulde it be, to preach agaynſt all ſuch, and to cōdempne their righteouſnes for the moſt dampnable ſinne that can be, then to ſeeme to goe about to deſtroy the lawe and the prophetes? What other thyng can ſuch a preacher ſeeme to be before the blynde worlde, then an hereticke, ſciſmaticke, Ipocriſie. Why hipocriſie muſt be firſt rebuked, though it be ieopardie to preach againſt it. ſeditious, poſſeſſed wyth the deuyll, & worthy of ſhame moſt vile, and death moſt cruell? And yet theſe muſt be firſt rebuked, and their falſe righteouſneſſe detected, yer thou mayſt preach againſt open ſinners.

Or els if thou ſhouldeſt conuert an open ſinner frō hys euill lyuing, thou ſhouldeſt make hym nyne hundred times worſe thē before. For he would at once be one of theſe ſort: euen an obſeruaunt, or of ſome like ſecte, of which among an hūdred thouſād, thou ſhalt neuer bring one to beleue in Chriſt. Where among open ſinners many beleue at y• houre of death, fall flat vpon Chriſt, & beleue in him onely, without al other righteouſnes. It were an hū dred thouſand tymes better neuer to pray, thē to pray ſuch lippe prayers: & neuer to faſt or do almes, then to faſt, and to do almes with a mynde therby to be made righteous, and to make ſatiſfaction for the fore ſinnes.

Ye haue heard how that it was ſayde to them of olde tyme, kyll not, for whoſoeuer killeth ſhalbe in daunger of iudgement. But I ſay vnto you, whoſoeuer is angry with his brother, ſhalbe in daunger of iudgement. And who ſoeuer ſaith vnto his brother Racha, ſhalbe in daunger of a councell. But who ſoeuer ſayth to hys brother, thou foole, ſhalbe in daunger of hell fyre.

Here Chriſt beginneth, not to deſtroy The lawe is reſtored. the lawe (as the Phariſeys had falſely accuſed hym) but t • reſtore i • agayne to the right vnderſtanding, and to purge it frō the gloſes of the Phariſeys. He that ſlayeth ſhalbe giltie or in daunge: of iudgemēt: that is to ſay, if a man murther, his deede teſtifieth agaynſt hym: there is no more to do, then to pronounce ſentence of death agaynſt hym. This text did the Phariſeys The Phariſeis 〈◊〉 extēd 〈…〉 doinges or actes, to y• outward ſhew 〈◊〉 deede, and nothing to the hart. extend no further thē to kill with the hand and outward members. But hate, enuie, malice, churliſhneſſe, and to withdraw helpe at neede, to beguile and circumuent with wyles and ſubtil bargayning, was no ſinne at all. No, to bryng hym whom thou haredſt to death with craft and falſhood, ſo thou diddeſt not put thyne hand thereto, was no ſinne at all. As when they had brought Chriſt to death wrongfully, & compelled Pilate with ſubtiltis to ſlay hym, they thought themſelues pure. In ſo much that they woulde not goe into the hall for defaling themſelues & beyng partakers wyth Pilate in hys bloud. And Act. v. they ſayd to the Apoſtles: ye woulde bring this mans bloud vppon vs, as who would ſay, we ſlue hym not. And Saul in the firſt booke of the Kinges in the xviij. chap. beyng ſo wroth wyth Dauid, that he would gladly haue had hym ſlaine, determined yet that he would not defile hymſelf, b • t to thruſt him into ye hādes of the Philiſtines, that they might ſlay him, and he hymſelfe abide pure.

And as our ſpiritualtie now offer a man mercy once, though he haue ſpoken againſt holy church, onely if he wil but periure and beare a fagot. But if he wil not, they do but diet hym a ſeaſon, to winne him and make hym tell more and deliuer hym to the laye power ſaying: he hath deſerued death by our lawes and ye ought to kyll hym. how beit we deſire it not.

But Chriſt reſtoreth the law againe and ſayth, to be angry with thy neighbour, is to ſlea hym & to deſerue death. For the lawe goeth as wel on the hart as on the • ād. He that hateth his brother The lawe 〈…〉 w •• t on the hart as the hand. is a murtherer. i. Ioh iij. If then the blynde hand deſerue death, how much more thoſe partes which haue y• ſight of reaſon? And he y• ſayth Racha, lewde or whatſoeuer ſigne of wrath Racha. it be, or that prouoketh to wrath, hath not onely deſerued that men ſhoulde immediatly pronoūce ſentēce of death vpon him, but alſo that when death is pronoūced, they ſhuld gather a coūcell, to decree what horrible death he ſhuld ſuffer. And he that calleth hys brother foole, hath ſinned downe to hell.

Shall then a man not be angry at all, nor rebuke or puniſhe: yes, if thou be a father or a mother, maſter, or ma • ſ •… ſſe, How a mā may be angry without ſinning huſband, Lord, or ruler: yet with loue and mercy, that the angre, rebuke, or puniſhment exceede not the fault or treſpaſſe. May a man be angry with loue? ye, mothers can be ſo wyth their children. It is a louyng anger that hateth onely the vice, and ſtudieth to mende the perſon. But here is forbiddē not onely wrath againſt father, mother, and all that haue gouernaūce ouer thee, which is to be angry and to grudge agaynſt God himſelfe, & that the ruler ſhall not be wrath without a cauſe agaynſt the ſubiect. But alſo all priuate wrath againſt thy neighbour ouer whom thou haſt no rule, nor he ouer thee, no though he do thee wrōg. For he that doth wrong lacketh witte and diſcretion, and cannot amende till he be enformed and taught louingly. Therefore thou muſt refrayne thy wrath, and tell him his fault louingly, and with kyndeneſſe winne him to thy father: for he is thy brother as well made and as deare bought as thou, & as well beloued, though he be yet childiſhe and lacke diſcretion.

But ſome wil ſay: I wil not hate my neighbour nor yet loue him or do hym Loue is y• keeping of the lawe. good, yes y• muſt loue him: for the firſt cōmaundement out of which all other flow, is: thou ſhalt loue the Lorde thy God with all thyne hart with all thy ſoule and with all thy might. That is, thou muſt keepe all his commaundemētes with loue. Loue muſt kepe thee from killing or hurting thy neighbour and from couetyng in thyne hart what ſoeuer is his. And. 1. Iohn. iiij. This commaundement haue we of him, that he which loueth God, loue his brother alſo. And agayne. 1. Iohn. iij. he that hath the ſubſtaunce of this world and ſeeth his brother haue neceſſity, & ſhutteth vp his compaſſion from him, how is the loue of God in hym? he then that helpeth not at neede loueth not God, but breaketh the firſt commaundemēt. Let vs loue therefore ſayth S. Iohn, not with word and toung, but in dede, and truth. And agayne S. Iohn ſayth in the ſayd place, he that loueth not his brother abydeth yet ſtill in death. And of loue hath Moyſes textes inough. But the Phariſeis gloſed thē out, ſaying they were but good councelles if a man deſired to be perfect, but not preceptes. Exod. xxiij. if thou mete thyne enemyes Oxe or Aſſe goyng aſtraye, thou ſhalt in any wiſe bryng them to him agayne. And if thou ſee thyne enemyes Aſſe fall downe vnder hys burthen, thou ſhalt helpe him vp agayne. And Leuit. xix. thou ſhalt not hate thy brother in thyne hart, but ſhalt in any wiſe rebuke thy neighbour, that thou beare no ſinne for his ſake. For if thou Sinnerse He that helpeth not to m • nde ſinners, muſt ſuffer with them when they be puniſhed. ſtudy not to amēd thy neighbour whē he ſinneth, ſo art thou partaker of his ſinnes. And therfore whē God taketh vengeaunce and ſendeth what ſoeuer plage it be, to puniſh opē ſinners, thou muſt periſh with them. For thou dyddeſt ſinne in the light of God as deepe as they becauſe thou dyddeſt not loue the law of God to mainteine it withall thiue hart, ſoule, power, and might. Is not he that ſeeth his neighbours houſe in ieopardie to be ſet on fire and warneth not, nor helpeth in time, to auoide the perill worthy (if his neighbours houſe be burnt vp) that his be burnt alſo: ſeing it was in his power to haue kept al out of ieopardy, if he had wold: as he would no doubt if he had loued his neighbour? Euē ſo whē God ſendeth In doyng out beſt to further our neighbour in vertue, (although we preuaile not) we are excuſed. a generall peſtilence or warre to thy Citie, to puniſh the ſinne thereof: art y• not worthy that thine houſe ſhuld be infected or periſh, if thou mighteſt haue kept it from ſinnyng, and thou haddeſt bene willyng thereto? But if thou do thy beſt to further the law of God & to kepe thy land or neighbours frō ſinnyng againſt God, then (though it helpe not) thou ſhalt beare no ſynne for their ſakes when they be puniſhed. He therfore yt loueth the law of God, may be bold in tyme of peſtilence and all ieopardy to beleue in God. And agayne in the ſame place, thou ſhalt not aduēge thy ſelf nor beare hate in minde againſt the children of thy people: But ſhalt loue thy felow as thy ſelfe. I am the Lord. As who ſhould ſay, for my ſake ſhalt thou do it. And Deut. x. The Lord your God, is the God of Gods & Lord of Lordes, a great God, mightie & terrible, which regardeth no mās perſon or degree, nor taketh giftes: But doth right to the fatherleſſe & the widow, and loueth the ſtraunger, to geue him rayment and fode, loue therfore the ſtraunger, for ye were ſtraungers in ye lād of Egypt. And Leuit. 19. if a ſtraunger ſoiourne by thee, in your land, ſee that ye vexe him not. But let the ſtraūger that dwelleth among you, be as one of your ſelues, and loue him as thy ſelfe: For ye were ſtraungers in the land of Egypt. I am the Lord. As who ſhould ſay, loue him for my ſake.

Notwithſtandyng when thy neighbour Hate. When a man may hate hys neighbour. hath ſhewed thee more vnkyndneſſe then God hath loue, then mayſt thou hate him, & not before. But muſt loue him for Gods ſake, till he fight agaynſt God to deſtroye the name and glorie of God.

Therfore when thou offereſt thy gift at the alter, and there remembreſt that thy brother hath ought agaynſt thee. Leaue there thy gift before the alter, and goe firſt & reconcile thy ſelfe vnto thy brother, and then come and offer thy gift. Agre with thine aduerſarie at oncē whyle thou arte in the waye with hym, leaſt thyne aduerſarie deliuer thee to the iudge, and the iudge deliuer thee to the miniſter, and thou be caſt into priſon. Ʋerely I ſay vnto thee, thou ſhalt not come out thence, till thou haue payd the vttermoſt farthyng.

This text with yt ſimilitude is ſomwhat ſuttle, and bindeth both him that hath offended to reconcile him ſelfe as much as in him is and him that is offended to forgeue and be at one. The offeringes were ſignes, and dyd certifie Offeringes or ſacrifices what they meant. a man that God was at one with him, and was his frēd and loued hym. For the fat of beaſtes was offered and wyne therto, as though God had ſate and eaten and dronke with them: and the reſt they and their houſholdes dyd eate before God, as though they had eat and dronke with God, and were commaunded to be merie and to make good cheare, fully certified that God was at one with them and had forgot all old offences, and now loued them, that he would fulfill all his promiſes of mercy with them.

Now will God receaue no ſacrifice: that is to wete, neither forgeue or fulfill any of his promiſes, except we be firſt reconciled vnto our brethrē, whether we haue offended or be offended. In the chapter folowyng thou readeſt if ye forgeue, your father ſhall forgeue you. And Oſia. vj. I loue mercy & not ſacrifice, and the knowledge of God more then I do burnt offeringes: that is to ſay, the knowledge of y• appointementes made betwene God and vs what he will haue vs to doe firſt, and then what he will doe for vs agayne. And Eſaias. lviij. God refuſeth faſting and puniſhyng of the body that was coupled with cruelty and ſayth that he deſired no ſuch faſt. But ſayth this faſt require I, that ye be mercyful and forgeue, The faſte that God require •… . and cloth the naked and fede the hungry. &c. Then call (ſaith he) and the Lord ſhall aunſwere: crye, and he ſhall lay: ſee, here I am.

And that ſimilitude will, that as a mā here, if he will no other wiſe agree, muſt ſuffer the extremitie of the law, if he be brought before a iudge (for the iudge hath no power to forgeue or to remit, but to condēne him in ye vttermoſt of ye law) euen ſo, if we will not forgeue one another here, we ſhal haue iudgemēt of God, without all mercy.

And that ſome make Purgatory of Laſt farthyng. the laſt farthyng, they ſhew their deepe ignoraunce. For firſt no ſimilitude holdeth euery worde and ſyllabe of the ſimilitude. Furthermore when they diſpute, till he pay the laſt farthyng, Ergo, he ſhall pay. But not in hell, Ergo in Purgatory. A wyſe reaſon: Ioſeph knew not Marie till ſhe had borne her firſt ſonne, Ergo ſhe bare the ſecond or he knew her after. I will not forgiue thee till I be dead or while I lyue, Ergo I will doe it after my death, and a thouſand like.

Ye haue hard how is was ſayd to them of olde tyme, committe not adulterie. But I ſaye to you, that who ſoeuer looketh on a wife, luſtyng after her, hath committed aduoutrie with her all ready in his hart.

This commaundement, committe none adultery, had the Phariſeis blinded and corrupte with their ſophiſtrie How corruptly the Phariſeis dyd attribute all euil to the deede onely. and leuen, interpretyng the concupiſcēce of the hart, lewde toyes, filthy geſtures, vncleane wordes, clipping, kiſſing and ſo forth, not to be imputed for ſinne. But euen the acte & dede alone, though Moyſes ſay in the text, thou ſhalt not couet, thy neighbours wife. &c. But Chriſt putteth to, light, & ſalt, & bringeth the precept to his true vnderſtanding and naturall caſt agayne, and condemneth the roote of ſinne, the concupiſcence and conſent of the hart. Before the world I am no murtherer til I haue killed with myne hand. But before God I kil, if I hate: ye if I loue not, and of loue keepe me both from doyng hurt, and alſo be ready and prepared to helpe at nede. Euen ſo the cō ſent of the hart with all other meanes that folow therof, be as well aduoutry before God, as the dede it ſelfe.

Finally I am an aduouterer before God, if I ſo loue not my neighbour, that very loue forbyd me to couet hys wife. Loue is the fulfilling of all commaundementes. Loue is the fulfillyng of the law. And without loue it is impoſſible to abſteine from ſinnyng agaynſt my neighbour in any precept, if occaſion be geuen.

Carnall loue will not ſuffer a mother to robbe her childe, no it maketh her robbe her ſelfe, to make it riche. A naturall father ſhal neuer luſt after his ſonnes wife: No, he careth more for her chaſtitie then his ſonne doth hym ſelfe. Euē ſo would loue to my neighbour, kepe me frō ſinning againſt him.

Aduoutrie is a damnable thyng in Aduoutrie. the ſight of God, & much miſchief foloweth therof. Dauid to ſaue his honour was driuen to commit greuous murther alſo. It is vnright in ye ſight of God and man that thy child ſhould be at an other mans coſt, & be an other mans heyre. Neither canſt thou or thy mother haue lightly a quyet conſcience to God, or a merie hart as long as it ſo is. Moreouer what greater ſhame cāſt thou do to thy neighbour, or what greater diſpleaſure? what if it neuer be knowen, nor come any child thereof? The preciouſeſt gift that a mā hath, in this world, of God, is the true hart of his wife, to abyde by him in wealth & wo, & to beare all fortunes with him. Of that haſt thou robbed him: for after ſhe hath once coupled her ſelfe to thee, ſhe ſhal not lightly loue him any more ſo truly: But haply hate him and procure hys death. Moreouer thou haſt vntaught her to feare God, and haſt made her to ſinne agaynſt God. For to God promiſed ſhe and not to man onely: for the law of Matrimonie is Gods ordinaunce. For it is written Geneſ. xxxix. When Putiphars wyfe would haue had Ioſeph to lye with her, he anſwered: how could I do this wickedneſſe and ſynne agaynſt God? yea verely it is impoſſible to ſinne agaynſt man, except thou ſinne agaynſt God firſt. Finally read Chronicles & ſtories, and ſee what hath folowed of adulterie.

What ſhall we ſay, that ſome Doctours Some doctoure • aue doubted in that, which Chriſt hath flatly condemned. haue diſputed and douted whether ſingle fornication ſhould be ſinne, when it is condemned both by Chriſt and Moſes to. And Paule teſtifieth. 1. Cor. 6. that no fornicatour or whore keeper ſhall poſſeſſe the kyngdome of God. It is right that all th • that hope in God, ſhould bryng vp their trute in the feare and knowledge of God, and not to leaue his ſeede where he careth not what come therof.

Wherefore if thy right eye offende thee, plucke it out, and caſt it frō thee: for it is better for thee that one of thy mēbers periſh, thē that thy whole body ſhould be caſt into hell. And euen ſo if thy right hand offende thee, cut it of and caſt it frō thee. For it is better for thee that one of thy members periſhe, then that thy whole bodye ſhould be caſt into hell.

This is not meant of the outward mēbers, For then we muſt cut of noſe, eares, hand and • ote: ye we muſt procure to deſtroy the ſeing, hearing, ſmelling, taſting, and tealing, and ſo euery man kill himſelfe. But it is a phraſe or ſpeach of the Ebrue tongue, and will that we cut of occaſions, daunſing, kiſſing, riotous cating, and drinking, & the luſt of the hart and filthy imaginations that moue a man to coucupiſcence. Let euery man haue his wyfe, and thinke her the fayreſt and the beſt Filthy. conditioned, and euery woman her huſband ſo to. For God hath bleſſed A wife. thy wife and made her without ſinne How good a thyng. to thee, which ought to ſeeme a beautifull fayrenes. And all y• ye ſuffer together the one with the other, is bleſſed alſo, and made the very croſſe of Chriſt and pleaſaūt in the ſight of God. Why ſhould ſhe thē be lothſome to thee, becauſe of a little ſuffering, that yu ſhouldeſt iuſt after an other, that ſhould defile thy ſoule & • lea thy conſcience, and make thee ſuffer euerlaſtingly?

It is ſayd, whoſoeuer putteth away his wife, let him geue her a teſtimoniall of the deuorcemēt. But I ſay vnto you, who ſoeuer putteth away his wife (except it be for fornication) maketh her to breake wedlocke, and who ſoeuer marieth the deuorced, breaketh wedlocke.

Moſes Deut. xxiiij. permitted hys Iſraelites in extreame neceſſitie, as when they ſo hated their wiues yt they abhorred the company of them, then to put them away, to auoyde a worſe inconuenience. Whereof ye read alſo Mat. xix. And he knitte thereto that they might not receaue them agayne after they had bene knowne of any other perſons. Which • cence ye Iewes abuſed and put away their wiues for euery light or fayned cauſe, and whenſoeuer they luſted. But Chriſt calleth backe agayne and enterpreteth ye lawe after the firſt ordinaunce, and cutteth of all cauſes of deuorcement, ſaue fornication of the wiues partie, whē ſhe breaketh her matrimony. In which caſe Moſes law pronoūceth her dead, and ſo do ye lawes of many other coū treyes: which lawes where they be vſed, there is the man free without all queſtion. Now where they be let liue, there the man (if he ſee ſigne of repentaunce and amendment) may forgeue for once. If he may not finde in hys hart (as Ioſeph as holy as he was, coulde not finde in his hart to take Chriſtes mother to hym, when he ſpied her with childe) he is free no doubt to take an other, while the lawe interpreteth her deede: for her ſinne ought of no right to bynde him.

What ſhall the woman doe, if ſhe repent and be ſo tempted in her fleſhe that ſhe cannot liue chaſte? verely I can ſhew you nothing out of the ſcripture. The office of the preacher is, to The office of a preacher. preach the x. commaundements which are the lawe naturall, and to promiſe them which ſubmitte themſelues to keepe them of loue and feare of God, euerlaſting life for their labour, thorow fayth in Chriſt: and to threatē the diſobedient with euerlaſting payne in hell. And his puniſhment is, if any man haue offended thorow frailtie, & when he is rebuked, turne and repent, to receaue him vnto grace, and abſolue hym: and if any will not amende whē he is rebuked, to caſt him out among the infidelles. This I ſay, if the temporall power ſhut her vp, as a conuict perſon appointing her a ſober liuyng, to make ſatiſfaction to the congregation for her dampnable example, they did not amiſſe. It is better that one miſdoer ſuffer, then that a common wealth be corrupt.

Where the officers be negligent, & the woman not able to put her ſelfe to penaunce, it ſhe went where ſhe is not knowen and there marry, God is the God of mercy. If any man in the ſame place where ſhe treſpaſſeth, pitied her, and maryed her, I coulde ſuffer it: were it not that the libertie woulde be the next way to prouoke all other that were once weary of their huſbandes, to commit adultery, for to be deuorced from them, that they might marry other which they loued better. Let the temporall ſworde take heede to theyr charge therefore: For this is truth, all Law. the temporall bleſſings ſet in the lawe of Moſes for keeping their lawes, as What foloweth the kepyng of the law. wealth and proſperitie, long life, the vpperhand of their enemies, plenteouſneſſe of fruites, and cheape of all thyng, and to be without peſtilence, warre and famiſhment, and all maner other abhominable diſeaſes & plagues pertayne to vs as well as to them, if we keepe our temporall lawes.

And all the curſſes and terrible plagues Law. which are threatned throughout What foloweth the breaking of the law. the law of Moſes, as hunger, dearth, warre and diſſentiō, peſtilence, feuers, and wonderfull and ſtraunge fearefull diſeaſes, as the ſweate, pockes, and falling ſickneſſe, ſhortyng of dayes, that the ſworde, hunger, and ſuch diſeaſes ſhal eate them vp in their youth, that their enemies ſhould haue ye vpperhand, that the people of the land ſhould be miniſhed, and the townes decayed, and y• land brought to a wilderneſſe, and that a plenteous lande ſhould be made barren, or ſo ordered that dearth ſhall deuoure the enhabyters, and wealth be amonge few that ſhoulde oppreſſe the reſt, with a thouſand ſuch like, ſo that nothing they beginne, ſhould haue a proſperous ende all thoſe curſſes (I ſay) pertaine to vs as well as to them, if we breake our temporall lawes.

Let England looke about them, & marke what hath chaunced them ſince they ſ • ue their right kyng whom God had annointed ouer them, King Rycharde The enormities that haue chaū ced ſince y• ſlaughter of King Richard ye ſecōd, vnto this realme of Englād. the ſecond. Their people, townes and villages, are miniſhed by the third parte. And of their noble bloude remayneth not the thirde nor I beleue the ſixte, yea and if I durſt be bolde, I wene I might ſafely ſweare that there remaineth not the ſixteneth part. Their owne ſworde hath eaten them vp. And though paſtures be enlarged aboue all meaſure, yet rotte of ſheepe, Moren of beaſtes, with parkes & warennes, with reiſing of fines and rent, make all things twiſe ſo deare as they were. And our owne cōmodities are ſo abuſed, that they be the deſtructiō of our owne realme.

And right: for if we will not know God to keepe his lawes, how ſhould Tiraunts: Why God geueth vs vp, and leaueth vs in the handes of titaunts and in all miſery. God know vs, to keepe vs & to care for vs, and to fulfill his promiſes of mercy vnto vs? ſayth not Paul. Ro. i. of the heathen: Sicut non probauerunt habere deum in noticia, ita tradidit illos Deus. As it ſeemed them not good, or as they had no luſt, or as they admitted it not, nor alowed for right in theyr hartes to know God as God, to geue him the honor of God, that is: to feare him as God, and as auenger of all euill, and to ſeeke hys will: euen ſo God gaue them vp to follow their owne blyndneſſe, and tooke his ſpirite and his grace from them, and woulde no longer rule their wittes. Euen ſo if we caſt of vs, the yoke of our temporall lawes which are yt lawes of God, and drawen out of the ten commaundementes and lawe naturall, and out of loue thy neighbour as thy ſelf: God ſhall caſt vs of and let vs ſlippe, to follow our owne wit. And then ſhall all goe agaynſt vs, what ſoeuer we take in hand: in ſo much that when we gather a parliament to reforme or amēoe ought, that we there determine ſhalbe our owne ſnare, confuſion, and vtter deſtruction, ſo that all the enemies we haue vnder heauen coulde not wiſhe vs ſo great miſchiefe as our owne coūcell ſhall do vs, God ſhall ſo blinde the wiſedome of the wiſe. If any man haue any godly councell, it ſhall haue none audience: Errour, madneſſe, and daſing ſhall haue the vpper hand.

And let the ſpiritualtie take heede and looke well about them, and ſee whether they walke as they haue promiſed An admonition. God, and in the ſteppes of hys ſonne Chriſt, & of his Apoſtles whoſe offices they beare. For I promiſe thē, all ye deuilles in hell, if God had let thē lo wſe, coulde not haue geuē thē worſe coūſell, then they haue geuen thēſelues this xx. yeare long. God gaue vp hys Iſraelites oftē time, whē they woulde not be ruled, nor know thēſelues and their dutie to God, and brought them into captiuitie vnder their enemies, to proue and feele (ſaith the text) whether were better ſeruice, either to ſerue God, and willingly to obay hys lawe coupled wyth ſo manifolde bleſſings, or to ſerue their enemies, and to obey their cruelneſſe and tyranny (ſpite of their heades) in neede and neceſſitie. And ſet the temporaltie remēber, that becauſe thoſe nacious vnder which the Iſraelites were in captiuitie, did deale cruelty with them, not to puniſhe thē for their idolatry and ſinne which they had committed agaynſt God, but to haue their landes and goodes and ſeruice onely, reioyſing to make them worſe and more out of their fathers fauour: therefore when God had ſcourged his children mough, he did beate the other for their labour.

But to our purpoſe, what if the mā What rulers ought to do, touching ſuch as runne. runne from his wife & leaue her deſolate. Ʋerely the rulers ought to make a law, if any do ſo and come not agayn by a certaine day, as with in the ſpace of a yeare or ſo, that thē he be baniſhed the countrey: and if he come agayne, to Flie from their wiues without • uſt cauſe. come on his head, and let the wife be free to mary where ſhe will. For what right is it that a lewde wretch ſhould take his goods & runne from his wife without a cauſe and ſit by a whore, yea and come agayne after a yeare or two (as I haue knowen it) and robbe hys wife of that ſhe hath gotten in ye meane time, & goe agayne to his whore? Paul ſayth to the Corinthiaus, that if a man or a womābe coupled with an infidell, and the infidell depart, the other is free to mary where they luſt. And. 1. Timo. 5. he ſaith, if there be any man that prouideth not for his, and namely for thē of his owne how ſhould, the ſame denieth the faith and is worſe then an infidell. And euen ſo is this man much more to be interpreted for an infidell that cauſeleſſe runneth from his wife. Let I ſay the gouerners take heede how they let ſinne be vnpuniſhed, and how they bring the wrath of God vppon their Realmes. For God wilbe aduenged on all iniquitie, and puniſhe it with plagues from heauen.

In like maner if the woman depart cauſeleſſe and will not be reconciled, though ſhe commit none adultery, the man ought of right to be free to marie agayne. And in all other cauſes if they ſeperate them ſelues of impaciēcie that the one can not ſuffre the others infirmities, they muſt remaine vnmaried.

If any part burne, let the ſame ſuffer y• payne or infirmities of the other. And the temporalitie ought to make lawes to bridle the vnruly partie.

Agayne ye haue heard howe it was ſayd to them of old tyme, forſweare not thy ſelfe, but pay thyne othes vnto the Lord. But I ſay vnto you, ſweare not at all, neither by heauen, for it is the ſeate of God, neither by the earth, for it is hys footeſtole, neither by Ieruſalē, for it is the Citie of the great king, neither ſhalte thou ſweare by thyne head, for thou canſt not make a white heere or a blacke. But your communicatiō ſhalbe yea yea, nay nay. For if ought be aboue that, it procedeth of euill.

As to hate in the hart, or to couet an Swearing other mans wife, was no ſinne with the Phariſeis: no more was it to hide one thyng in the hart, & to ſpeake an other with the mouth, to deceaue a mās neighbour, if it were not bounde with an oth. And though Moſes ſay Leuit. xix. Lye not, nor deceaue any man hys neighbour or one an other, yet they interpreted it but good councell, if a man deſired to be perfect: But no precept to bynde vnder payne of ſinne. And ſo by that meanes not onely they that ſpake true, but alſo they that lyed, to deceaue, were compelled to ſweare and to confirme their wordes with othes, if they would be beleued.

But Chriſt bringeth light, and ſalt to the texte (which the Phari • eis had darckened and corrupt with the ſtynkyng myſt of their ſophiſtrie) and forbiddeth to ſweare at all, either by God or any creature of Gods: for thou canſt ſweare by none othe at all, except the diſhonour ſhall redound vnto ye name of God. If thou ſweare, by God it is To ſweare by God. ſo, or by God I wil do this or that, the meanyng is, that thou makeſt God iudge, to aduenge it of thee, if it be not as thou ſayeſt or if thou ſhalt not do as thou promiſeſt. Now if truth be not in thy woordes, thou ſhameſt thyne heauenly father, and teſtifieſt that thou beleueſt that he is no righteous iudge nor wil aduenge vnrighteouſneſſe, but that he is wicked as thou art and conſēteth and laugheth at thee, while thou deceaueſt thy brother, as well created after the likeneſſe of God and as deare bought with the precious bloude of Chriſt, as thou. And thus through thee (a wicked ſonne) is the name of thy father diſhonoured, and his law not feared nor hys promiſes beleued. And when thou ſweareſt by the Goſpell booke or Bible, the meanyng is, that God, if thon lye, ſhall not fulfill vnto thee, the promiſes of mercy there in written. But contrarywiſe to bryng vpō thee all the curſſes, plagues & vē geance therin threatned vnto ye diſobedient & euill doers. And euen ſo when thou ſweareſt by any creature, as by bread or ſalt, the meanyng is, that thou deſireſt, that the creatour therof ſhall aduenge it of thee, if thou lye, &c. Wher Men ought ſo 〈◊〉 deale that their wordes may be credited without any othes. fore our dealyng ought to be ſo ſubſtā tiall, that our wordes might be beleued without an othe. Our wordes are the ſignes of the truth of our hartes, in which ought to be pure and ſingle loue toward thy brother: for what ſoeuer proceedeth not of loue, is damnable. Now falſehead to deceaue him & pure loue can not ſtand together. It can not therfore be but damnable ſinne to deceaue thy brother with lying, though yu adde no othe to thy woordes. Much more damnable is it then to deceaue & to adde an othe therto. &c.

Howbeit all maner of ſwearyng is Swearing in what ſort it is lawfull▪ not here forbydden, no more then all maner of killyng, whē the cōmaundement ſaith, kill not: for iudges and rulers muſt kill. Euē ſo ought they, whē they put any man in office, to take an othe of him that he ſhalbe true & faithfull and diligent therein. And of their ſubiectes it is lawfull to take othes, & of all that offer thē ſelues to beare witneſſe. But if the ſuperiour would compel the inferiour, to ſweare that ſhould be to the diſhonour of God or hurting of an innocent, the inferiour ought rather to dye then to ſweare. Neither ought a iudge to cōpell a man to ſwere agaynſt him ſelf, that he make him not ſinne & forſweare. Wherof it is inough ſpoken in an other place. But here is forbidden ſwearyng betwene neighbour & neighbour, and in all our priuate buſyneſſe and dayly communicatiō. For cuſtomable ſwearyng, though we lyed not, doth robbe the name of God of his due reuerence & feare. And in our dayly cōmunication & buſineſſe one with an other is ſo much vanitie of wordes that we can not but in many thyngs lye, which to confirme with an othe, though we beguile not, is to take the name of God in vayne, & vnreuerently agaynſt the ſecond precept. Now to lye for the entent to beguile, is damnable of it ſelf, how much more then to abuſe the holy name of God thereto, and to call to God for vengeaunce vpon thyne owne ſelfe?

Many caſes yet there chaunce dayly Charitie moderareth the law. betwene man and man, in which charitie compelleth to ſweare: as if I know that my neighbour is falſely ſclaundered, I am bound to report the truth, and may lawfully ſweare, yea & am bounde if it neede, and that though not before a iudge. And vnto y• weake where ye and nay haue loſt their credence thorow the multitude of lyers, a man may lawfully ſweare to put them out of doubt. Which yet commeth of y• Othe. euill of them that abuſe their language to deceaue withall. Finally to ſweare To performe an euill othe is double • ſinne. to do euill is dampnable, and to performe that is double damnation. Herodes oth made him not innocent and giltleſſe of the death of Iohn the Baptiſt, though the hipocrite had not knowen what his wiues daughter would haue aſked. And whē men ſay, a kings worde muſt ſtand: that is trouth, if his oth or promiſe be lawfull & expedient.

In all our promiſes it is to be added, if God will, & if there be no lawfull • et. And though it be not added, it is to be interprete, as added. As if I borow thy ſworde, and by the houre I promiſe to bring it thee agayne, thou be beſide thy ſelfe. If I promiſe to pay by a certaine day, and be in the meane tyme robbed or decayed by chaunce, that I cannot performe it. I am not He is not forſworne whoſe hart ment truly when hee promiſed. forſworne, if myne hart ment truely when I promiſed. And many like caſes there be of which are touched in other places. To lye alſo and to diſſemble is not alway ſinne. Dauid 1. Reg. 27. tolde kyng Achis the Philiſtine, that he had robbed hys owne people the Iewes, when he had bene a rouing among the Amalekites, and had flayne man, woman, and childe, for telling To lye or diſſemble 〈◊〉 ſome cauſes not culpable. tales. And yet was that lye no more ſinne, then it was to deſtroy the Amalekytes thoſe deadly enemies of the fayth of one almighty God. Neither ſinned Cuſai Dauids truſty frend 2. Reg. 17. in fayning and beguilyng Abſolon, but pleaſed God highly. To beare a ſicke man in hand that wholeſome bitter medicine is ſwete, to make hym drinke it, it is the dutie of charitie, and no ſinne. To perſwade hym that purſueth hys neighbour, to hurt hym or ſlay hym, that hys neighbour is gone an other contrary way, is the duty of euery Chriſten man by the law of charitie, and no ſinne: no though I confirmed it with an othe. But to lye for to deceaue and hurt, that is dampnable onely. &c.

Ye haue heard, how it is ſayde, an eye for an eye, a toth for a toth. But I ſay vnto you, that ye withſtand not wrong. But if a mā geue thee a blow on the right cheeke, turne to him the other alſo. And if any man will goe to lawe with thee and take away thy coate, let hym haue thy clocke thereto. And if any mā compell thee to goe a mile, goe with him twaine. Geue to him that aſketh, and from hym that would borow turne not away.

Chriſt here entēdeth not to diſanull the temporall regiment, and to forbid rulers to puniſhe euill doers, no more then he ment to deſtroy matrimony, when he forbad to luſt, and to couet an other mans wife in the hart. But as he there forbad, that which defileth matrimony, euen ſo he forbiddeth here that which troubleth, vnquieteth and deſtroyeth the temporall regimēt, and that thyng which (to forbid) the temporall regiment was ordayned: which is that no man aduenge himſelfe. Chriſt medleth not with the temporall regiment. But in all this long ſermon fighteth agaynſt the Phareſeyes falſe doctrine, and ſalteth the law, to purge it of the corruption of their filthy gloſes, and to bring it vnto the right taſte and true vnderſtanding agayne.

For the Phariſeyes had ſo enterpret that lawe of Moſes (which pertayned onely vnto the rulers) that euery priuate perſon might aduenge hymſelfe, & do his aduerſary as much harme againe as he had receaued of hym.

Now if he that is angry haue deſerued that men pronounce death vpon hym, and he that ſayth Racha hath deſerued that mē ſhould gather a coū ſell to determine ſome ſondry and cruell death for ſo haynous a crime, & if he that calleth hys brother foole, haue deſerued hell: what deſerueth he that ſmiteth or aduengeth himſelfe wyth his owne hand? Here is forbidden therfore priuate wrath onely, and that a man aduenge himſelfe.

To turne the other cheeke, is a mater Cheke. of ſpeaking and not to be vnderſtand as the woordes ſounde, as was To turne the other cheke what it is. to cutte of the hand and to plucke out the eye. And as we commaunde our children not onely, not to come nie a brooke or a water, but alſo not ſo hardy as once to looke that way, either to looke on fier or once to thinke on fier, which are impoſſible to be obſerued. More is ſpoken then ment to feare them, and to make them perceaue that it is earneſt that we commaunde. Euen ſo is the meaning here, yt we in no wiſe aduenge, but be prepared euer to ſuffer as much more, & neuer to thinke it lawfull to aduenge, how great ſoeuer the iniurie be: for he himſelfe turned not the other cheeke, whē he was ſmitten before the Byſhoppe, nor yet Paule whē he was buffeted before the Byſhop alſo. But ye haue heard a little aboue. Bleſſed are the meeke, for Mekenes. they ſhall poſſeſſe the earth. Let all the world ſtudie to do thee wrong, yea let them do thee wrong: and yet if thou be meeke, thou ſhalt haue foode and rayment inough for thee and thyne. And moreouer, if the worſt come, God ſhall yet ſet ſuch a tyraunt ouer thee, that (if thou be meeke and canſt be cō tent that he polle thee properly, and euen as thou mayſt beare) ſhall defend thee from all other. Who is polled Pollyng how to auoyde it. intollerably, that hys lite is bitter and euen death to hym, but he that is impatient and cannot ſuffer to be polled. Yea, poll thy ſelfe and preuent other, and geue the Baylife or like officer, now a Capon, now a Pigge, now a Gooſſe, and ſo to thy Landlord likewiſe: or if thou haue a great Ferme. now a Lambe, now a Calfe, and let thy wife viſit thy Landladye three or foure tymes in a yeare, wyth ſpiſed cakes, and Apples, Peares, Cheries, and ſuch like. And be thou ready with thyne Oxen or Horſes three or foure, or halfe a doſen dayes in the yeare to ſet home their wood, or to plow their lād: yea and if thou haue a good horſe, let them haue hym good cheape, or take a worſe for hym, and they ſhal be thy ſhilde and defende thee, though they be tyraūtes and care not for God, that no man elſe ſhall dare polle thee. And thereto thou maiſt with wiſdome get of them, that ſhall recompence all that thou dooſt to them: All thys I meane, if thou be patient and wiſe and feare God thereto, & loue thine neighbour, and do none euill. For if thou keepe thy ſelfe in fauour, with hurting thy neighbour, thine ende will be euill, and at the laſt deſperation in thys worlde, and hell after.

But and if thou canſt not polle thy ſelfe with wiſdome, and laugh & beare a good countenaūce, as though thou reioyſedſt while ſuch perſonnes polle thee, euery man ſhall polle thee, and they ſhall mainteine them, and not defende thee. Let this therefore be a cō mon prouerbe, be contented to be polled of ſome man, or to be polled of euery man.

Ye muſt vnderſtand that there be two ſtates or degrees in thys worlde: Two maner ſtates, & degrees of regimētes. the kyngdome of heauen which is the regiment of the Goſpell. And y• kingdome of this world which is the temporall regimēt. In the firſt ſtate there is neither father, mother, ſonne daughter: neither maſter, mayſtres, mayoe, manſeruaunt: nor huſband, nor wyfe, nor Lord, or ſubiect, nor man or woman. But Chriſt is all, and ech to other is Chriſt himſelfe. There is none better then other, but all like good, all brethren, and Chriſt onely is Lord ouer all. Neither is there any other thyng to do, or other law ſaue to loue one an other as Chriſt loued vs. In the temporall regiment is huſband, wyfe, father, mother, ſonne, daughter, maiſter, mayſtreſſe, mayde, manſeruaunt, Lord and ſubiect.

Now is euery perſon a double perſon, Euery mā is of the ſpiritualtie and of the temporalitie both. and vnder both the regimentes. In the firſt regiment, thou art a perſon for thyne owne ſelfe, vnder Chriſt and his doctrine, & mayſt neither hate or be angry, and much leſſe fight or aduenge: But muſt after the enſample of Chriſt humble thy ſelfe, forſake and deny thy ſelfe, and hate thy ſelfe, and caſt thy ſelfe away, and be meeke and patient, and let euery mā goe ouer thee, and tread thee vnder foote and do thee wrong: and yet loue them, and pray for them, as Chriſt did for his crucifiers. For loue is all, and what is not of loue that, is damnable and caſt out of that kyngdome.

For that kyngdome is the knowledge of God and Chriſt. But he that loueth not, knoweth neyther God nor 〈…〉 He that loueth not his neighbour • ath not ye true fayth of Chriſt. Chriſt: therefore he that loueth not is not of that kingdome. The minor is on this wiſe proued, he that knoweth God and Chriſt ſeeth light, for Chriſt is light: But he that hateth hys brother, is in darcknes, and walketh in darcknes, and wotteth not whether he goeth, for darcknes hath blinded hys eyes. 1. Ioh. 2. Ergo, he that hateth his brother, knoweth not what Chriſt hath done for hym, and therefore hath no true fayth, nor is of the ſpirituall kyngdome of God.

To hate thy ſelfe, that ſhalt thou get, if thou conſidereſt thyne owne ſinnes and the deepe dampnation that long thereto, with due repentaunce. And to loue, that thou ſhalt obtayne, if thou beholde the great and infinite mercy of God wyth ſtrōg faith. There is none ſo great an enemy to thee in this worlde, but thou ſhalt lightly loue hym, if thou looke well on the loue that God ſhewed thee in Chriſt.

In the temporall regiment thou art The temporall regiment. a perſon in reſpect of other thou art an huſband, father, mother, maiſter, maiſtreſſe, lord, ruler, or wife, ſonne, daughter, ſeruaūt, ſubiect &c. And there thou muſt do accordyng to thyne office. If yu be a father thou muſt do the office of a father, and rule, or els thou damneſt thy ſelfe. Thou muſt bryng all vnder obedience whether by fayre meanes or foule. Thou muſt haue obedience of thy wife, of thy ſeruauntes, and of thy ſubiectes: and the other muſt obey. If they wil not obey with loue, thou muſt chide and fight, as farre as the law of God, and the law of the land will ſuffer thee. And when yu cāſt not rule thē, thou art bound in many caſes, to deliuer thē vnto the hyer officer of whom thou dyddeſt take the charge ouer thē.

Now to our purpoſe, whether a mā Violence: Not to reſiſt violēce, how it is vnderſtode. may reſiſt violence, and defend or aduenge him ſelfe. I ſay nay, in the firſt ſtate, where thou art a perſon for thy ſelfe alone & Chriſtes Diſciple. There thou muſt loue, and of loue do, ſtudie. and enforce: yea and ſuffer all thynges (as Chriſt dyd to make peace, that the bleſſyng of God may come vpon thee, which ſayth: Bleſſed be the peace makers, for they ſhalbe the children of God. If thou ſuffer and keepeſt peace in thy ſelfe onely, thy bleſſyng is, the poſſeſſion of this world. But if thou ſo loue the peace of thy brethrē, that thou leaue nothyng vndone or vnſuffred to further it, thy bleſſyng is, thou ſhalt be Gods ſonne and conſequently poſſeſſe heauen.

But in the worldly ſtate, where thou art no priuate man, but a perſon in reſpect of other, thou not onely mayeſt, but alſo muſt, and art bounde vnder payne of dāuation to execute thyne office. Where thou art a father, thou muſt haue obedience by fayre meanes or by foule: and to whom thou art an huſband, of her thou muſt require obedience & chaſtitie, and to get that, attēpt all that the law of the land commaundeth and will. And of thy ſeruauntes thou muſt exact obedience and feare, & mayeſt not ſuffer thy ſelfe to be deſpiſed. And where thou art a ruler therto Rulers muſt puniſhe, • ut for malice, but for defence of the people, and maintenaunce of y• lawes. appoynted, thou muſt take, priſon, and ſlea to: not of malice and hate, to aduenge thy ſelfe, but to defend thy ſubiectes, and to mainteine thine office.

Concernyng thy ſelfe, oppreſſe not thy ſubiectes with rent, fynes or cuſtome at all, neither pitie them with taxes and ſuch like, to mainteine thyue owne luſtes: But be louyng and kinde to them, as Chriſt was to thee, for they be his and the price of his bloud. But thoſe that are euill doers among them and vexe their brethren, and will not know thee for their iudge and feare thy law, them ſmite, and vpon them draw thy ſword, & put it not vp vntill thou haue thyne office: yet without hate to thee perſon, for his maiſters ſake, and becauſe he is in the firſt regiment thy brother, but to amende him euely, or if it cānot be, but that thou muſt loſe one to ſaue many, then execute thine office with ſuch aſſertion, with ſuch compaſſion and ſorow of hart, as thou wouldeſt out of thine owne arme to ſaue the reſt of the body.

Take an example: thou art in thy fathers houſe among thy brethren and An example how to vnderſtand y• two regimentes. ſiſters. There if one fight with an other, or if any do thee wrōg, thou mayſt not aduenge nor ſmite: For that pertayneth to thy father onely. But if thy father geue thee authoritie in hys abſence, and commaund thee to ſmyte if if they will not be ruled: now then art an other perſon. Notwithſtanding yet thou haſt not put of the firſt perſō, but art a brother ſtill, and muſt euer loue, and proue all thyng to rule with loue. But if loue will not ſerue: then thou muſt vſe the office of the other perſon, or ſinne agaynſt thy father. Euen ſo when thou art a temporal perſon, thou putteſt not of the ſpirituall. Therfore thou muſt euer loue. But when loue wil not helpe, thou muſt with loue execute the office of the temporall perſon or ſinne agaynſt God. A mother can ſmite and loue: and ſo mayſt thou with loue execute the office of thy ſeconde ſtate. And the wife, ſonne, ſeruaūt and ſubiect are brethrē in the firſt ſtate and put not that perſon of, by reaſon of the ſecōd degree: & therfore muſt they loue euer, and with loue pay cuſtome, tribute, What ſoeuer thou art bound to do, do it with loue. feare, honour and obedience to whom they belong as Paule teacheth Roma. xiij. And though the other doe not his dutie and loue thee, but rule the with rigorouſneſſe & deale vnkindly with thee, thou not deſeruyng: yet cleaue thou to Chriſt, and loue ſtil, and let not his euill ouercome thy goodneſſe and make thee euill alſo.

And as after the example aboue, thy father hath power ouer thee to commaund thee to vſe his power ouer thy brethren, euen ſo hath thy maſter, to geue thee hys authoritie ouer thy felowes. Whiche when thou haſt, thou muſt remember that thou art a felow ſtill, and bound to loue ſtill. But if loue alone will not helpe, then put thy maſters authoritie vnto thy loue. And ſo hath the ruler power ouer thee, to ſend thee to vſe violence vppon thy neighbour, to take him, to priſon hym, and happly to kill him to. And thou muſt euer loue thy neighbour in thyne hart by the reaſon that he is thy brother in the firſt ſtate, and yet obey thy ruler & go with the cōſtable or like officer, and breake open thy neighbours doore, if he will not opē it in the kynges name: yea and if he will not yeld in the kyngs name, thou muſt lay on, and ſmite him to ground till he be ſubdued. And loke what harme he getteth, yea though he be ſlayne, that be on his owne head. For thine hart loued him & yt deſiredeſt him louingly to obey, and haſt not aduēged thy ſelfe in that ſtate where thou art a brother. But in the worldly ſtate where thou art an other maner perſon in this caſe, thou had executed the authoritie of him that hath ſuch power of God, to commaunde thee, and where thou were damned of God if thou diddeſt not obey.

And like is it, if thy Lord or Prince How to be a warriour. ſend thee a warfare into an other land, thou muſt obey at Gods commaundement, and go, and aduēge thy Princes quarell whiche thou knoweſt not but that it is right. And when thou commeſt thether, remember what thou art in the firſt ſtate with thē agaynſt whō thou muſt fight, how that they be thy brethren and as deepely bought with Chriſtes bloud as thou, and for Chriſtes ſake to be beloued in thyne hart. And ſee that thou deſire neither their life or goodes, ſaue to aduēge thy princes quarell and to bryng them vnder thy Princes power. And be content with thy princes wages, and with ſuch Thou 〈…〉 or 〈…〉 , & 〈…〉 . parte of the ſpoyle (when thou haſt wonne) as thy prince or his deputie appointeth thee. For if thou hate thē in thyne hart and coueteſt their goddes, and art glad that an occaſion is founde (thou careſt not whether it be right or wrong) that thou mayſt go a robbyng and murtheryng vnpuniſhed, then art thou a murtherer in ye ſight of God, & thy bloud wil be ſhed agayne for it, either in the ſame warre folowyng: or when thou art come home (as thou there dyddeſt in thyne hart) ſo ſhalt thou robbe and ſteale, and be hanged for thy labour, or ſlayne by ſome other miſchief.

Now cōcernyng the goodes of this world, it is eaſie to iudge. Goodes.In the firſt ſtate or degree yt oughteſt to be thankfull to Chriſt, and to loue, to geue and to lend to them that are bought with his precious bloud, all that thou art able. For all that thou oweſt to Chriſt whoſe ſeruaūt thou art to do his will, that muſt pay thē. And that thou doeſt Math. xxv. to thē, that ſame thou doeſt to Chriſt, and that thou art not ready to do for thē, that denyeſt thou to do for Chriſt. But and any of thy brethren will with hold or take away by force aboue that thou mayſt ſpare by the reaſon of ſome office that thou haſt in the ſecond ſtate, or inuade thee violently, and lay more on thy backe then thou canſt beare: thē hold thyne hart & hand, that thou neither hate or ſmite, and ſpeake fayre and louingly, and let neighbours goe betwene. And when thou haſt proued all meanes of loue in vayne, then complaine to the law and the officer that is ſet to be thy father & defend thee, & to iudge betwene thee and thy brother.

To go • 〈◊〉 lawe.Thou wilt ſay the text forbiddeth me to go to law: for it ſayth, •… a man will law with thee and take thy coate, thou muſt let him haue gowne and all. If I muſt ſuffer my ſelfe to be robbed by ye law, wilt thou ſay, by what right can I with law recouer myne own? I aunſwere: Behold the text diligently. For by no right of law can a man take thy coate frō thee: For ye law was ordeyned of God, to mainteine thee in thy right and to forbydde that wrong ſhould be done thee. Wherfore the text meaneth thus, that where the law is vniuſtly miniſtred, and the gouerners and iudges corrupt, and take brybes and be parciall, there be pacient & ready to ſuffer euer as much more, what ſoeuer vnright be done thee, rather To riſe agaynſt the iudge, or magiſtrate ſo to reſiſte God. them of impaciencie, thou ſhouldeſt aduenge thy ſelfe on thy neighbour or rayle or make inſurrection agaynſt the ſuperiours whiche God hath ſet ouer thee. For to riſe agaynſt them is to rebell againſt God and againſt thy father when he ſcourgeth thee for thyne offēce, and a thouſād tymes more ſinne then to aduēge thee on thy neighbour. And to rayle on them is to rayle on God, as though thou wouldeſt blaſp •… him, if he made the ſicke, poore or 〈◊〉 • ow degree or otherwiſe thē thou wouldeſt be made thy ſelfe.

Thou wilt happely ſay: the ſubiectes euer choſe the ruler and make Princes: whether they may be reſiſted or put downe of their ſubiectes in any caſe. hym ſweare to keepe their law and to mainteine their priuilegies and •… erties, and vpon that ſubmit their ſelues vnto hym: Ergo, if he rule amiſſe they are not bounde to obey. But may reſiſt him and put him downe agayne? I aunſwere your argument is nought. For the huſband ſweareth to his wife: yet though he forſweare him ſelfe. She hath no power to compell hym. Alſo though a maiſter keepe not couenaunt with his ſeruaunt, or one neighbour with an other: yet hath neither ſeruaunt, no nor yet neighbour (though he be vnder none obedience) power to aduenge: But the vengeaunce pertayneth euer to an higher officer, to whō thou muſt complayne.

Yea but you will • ay: it is not like. For the whole body of the ſubiectes choſe thoſe the ruler. Now, cuius eſt ligare: eius eſt ſoluere: Ergo, if he rule amiſſe, they that ſet him vp, may put hym downe agayne. I anſwere: God (and not the common people) chuſeth the Prince, though he chuſe hym by them. For deut. xvi. God commaundeth to chuſe and ſet vp officers: and therefore is God the chiefe chuſer and ſetter vp of them, and ſo muſt he be the chiefe putter downe of them agayne: ſo that without his ſpeciall commaundement, they may not be put downe agayne. Now hath God geuen no commaundement to put them downe agayne: But contrariwiſe, when we haue annointed a kyng ouer vs at his commaundement, he ſayth: touch not myne annointed. And what ieopardy it is to riſe agaynſt thy Prince that is annointed ouer thee, how euill ſo euer he be, ſee in the ſtory of kyng Dauid, and thoroughout all the bookes of the kinges. The authority of the kyng is the authority of God: and all the ſubiectes The king hath Gods authoritie. compared to the king, are but ſubiectes ſtill (though the king be neuer ſo euill) as a thouſand ſonnes gathered together are but ſinnes ſtill, & the commaundement obey your fathers, goeth ouer all, as well as ouer one. Euen ſo goeth the commaundement ouer all the ſubiectes: obey your Prince and the higher power, and he that reſiſteth him, reſiſteth God, and getteth him dampnation. And vnto your argument, cuius eſt ligare, eius eſt ſoluere, I aunſwere: he that bindeth An aunſwere to the former Argument wyth abſolute power, and without any higher authoritie, his is the might to louſe agayne. But he that bindeth at an other mans commaundement, may not louſe agayne without y• commaundement of the ſame. As they of London, chuſe them a Maior: But may not put him downe agayne how euill ſo euer he be without the authority of hym with whoſe licence they choſe him. As long as the powers or officers be one vnder an other, if the inferior do thee wrong, complayne to the higher. But if the hygheſt of all do thee wrong, thou muſt complayne to God onely. Wherefore the onely remedy againſt euill rulers is, that thou turne thine eyes to thy ſelfe and thyne owne ſinne, and thē looke vp to God and ſay: O father, for our ſinne, and the ſinne of our fathers is this miſery come vpon vs, we know not thee as our father, to obey thee and to walke in thy wayes, and therfore thou knoweſt not vs as thy ſounes, to ſet louing ſcholemaſters ouer vs. We hate thy law, and therefore haſt thou thorough the wickednes of vnrighteous Iudges, made that law that was for our defence, to be a tyraunt moſt cruel and to oppreſſe vs and do vs iniury aboue all other kindes of violence and robbing. And amende thy liuing, and be meeke and patient, and let them robbe as much as they will, yet ſhall God geue thee foode and raiment, and an honeſt poſſeſſion in the earth, to mayntaine thee and thine withall.

Moreouer concerning thy goods, Goodes. thou muſt remember how that thou art a perſon in the temporall regimēt, and the kyng; as he is ouer thy body, euē ſo is he Lord of thy goods, and of The kyng as • ee is Lord of thy body, ſo 〈◊〉 hee of thy goodes. hym thou holdeſt them, not for thy ſelfe onely, but for to maintaine thy wife, children and ſeruauntes, and to maintaine the kyng, the realme, & the countrey, & towne or citie where tho •… dwelleſt. Wherefore thou mayſt not ſuffer thē to be waſted, that thou were not able to do thy dutie, no more thē a ſeruaūt may ſuffer his maſters goods to go to wracke neghgently. For he that prouideth not for his, and namely for them of hys owne houſholde, ſayth Paule, denieth the fayth, and is worſe then an Infidell. But euery man is bounde to labour diligently & truely, & therewith ſo ſoberly to •… e, that he may haue inough for hym, and his, and ſomwhat aboue for them that can not labour, or by chaunce are fallen into neceſſitie. And of that geue & lende, and looke not for it againe. And if that ſuffice not thy neighbours neceſſitie: then ſpeake and make labour to thy brethren, to helpe alſo. For it is a common prouerbe, many handes make light worke, & many may beate that that one alone cannot.

And thy wife, thy children, and ſeruauntes, art thou bounde to defende. If any man would force thy wife, thy daughter, or thy mayde, it is not inough for thee to looke on, & ſay, God amede you. Nay thou muſt execute thine office and authoritie which the kyng geueth thee. And by the way y• muſt defēde thy maſter and his goods, and the kings goods, which thou haſt to maintaine thy wife and houſholde withall, and thine neighbour that goeth with thee, agaynſt theues & murtherers. And againſt all ſuch perſons lay about thee, and do as thou wouldeſt do if thou were vnder the kinges ſtandard againſt his enemies which had inuaded the realme. For all ſuch perſons are mortall enemies to the realme, and ſeeke to put downe the king, and law, and altogether, and to make that it might be lawfull to ſinne vnpuniſhed. And of this maner if thou marke well the difference of theſe two ſtates and regimentes, thou mayſt ſoyle all like doubtes that ſhalbe layde agaynſt thee.

Moreouer whē I ſay, there be two Regimēts. regiments, the ſpirituall and the temporall: Euen ſo I ſay that euery perſon Euery mā is vnder both regimentes. baptiſed to keepe the lawe of God and to beleue in Chriſt, is vnder both the rigimentes, and is both a ſpirituall perſon and alſo a tēporall, and vnder the officers of both the regimētes: ſo that the kynge is as deepe vnder the ſpirituall officer, to heare ou • of Gods worde what he ought to beleue and how to liue, and how to rule, as is the pooreſt begger in the realme. And euen ſo the ſpirituall officer, if he ſinne againſt his neighbour, or teach As the ſpiritualitie may rebuke kings vices, ſo may kyngs vſe temporall correctiō agaynſt the ſpiritualtie. falſe doctrine, is vnder the kinges, or temporall correction, how high ſo euer he be. And looke how dampnable it is for the king to withdraw himſelfe frō the obedience of the ſpirituall officer: that is to ſay, from hearing hys duty, to do it, and frō hearing his vices rebuked, to amende them: ſo dampnable is it for the ſpirituall officer, how high ſo euer he be, to withdraw hymſelf frō vnder the kinges correctiō, if he teach falſe, or ſinne agaynſt any temporall lawe.

Finally ye muſt conſider that Chriſt A preacher of •… e • ce. here teacheth his diſciples, and them that ſhould be the light and ſalt in lyuing & doctrine, to ſhi • e in the weake and feble eyes of the worlde, diſeaſed with the mygrim, and accuſtomed to darckneſſe, that wyth our great paine they can beholde no light, and to ſalte their olde feaſterd ſores, and to frete out the rotten fleſhe, euen to the harde quicke, that it ſinert agayne, and ſpare no degree. But tell all men, hie & low, their faultes, and warne them of the ieopardie, and exhort them to the right way. Now ſuch ſcholemaſters ſhall Rulers do repene to heare of theyr •… es. finde ſmall fauour and frendſhip with the rulers of thys world, or defence in their lawes. As Chriſt warneth them, Math. x. ſaying (I ſende you out as ſheepe among wolues. Beware therfore of men, for they ſhall deliuer you vp to their counſels, and ſhall ſcourge you in their ſinagoges or counſelhouſes, and ye ſhall be brought before the chiefe rulers and kinges, for my ſake) and there teacheth them, as here, to arms themſelues with pacience, and to goe forth boldly wyth a ſtrong fayth, and truſt in the ſuccour and aſſiſtaunce of God onely, and to plant the goſpell with all loue & meekenes, and to water it with their owne blond, as Chriſt did. Thou maiſt not in that ſtate come with a ſword, to defend either thy ſelf or thy Goſpell, and to compell men to worſhip thee as God, and to beleue what thou wilt. Nay, ye ſheepe, v • e no ſuch regiment among Wolues. If thou be a ſheepe, thou art not 〈…〉 taking if thou canſt bring to paſſe that Wolfe be content with thy •• eſe onely, and to ſhere thee yearely.

Geue to him that aſketh, and from him that would borow, turne not away. Luke ſayth, geue to whoſoeuer aſketh thee: that is to ſay, wherſoeuer thou ſeeſt neede, or ſeeſt not the cōtrary, but there may be neede: to the vttermoſt of thy power there open thine hart & be mercifull onely. And of mercifulnes ſet God thy father, and Chriſt thy Lord and maſter for an enſample: and enforce to be as like them as thou canſt. If thou be mercifull, God hath bound himſelfe to be mercifull to thee agayne. Lo, is not this an excceding great thyng, that God which of no right ought to be bound to hys creatures, hath yet put it whole in thyne owne hands, to bynd hym againſt the day of thy tribulation, then to ſhew thee mercy.

Concerning lending, proceede by yt foreſayd rule of mercy. Many in extreame In lending we muſt folow the rule of mercy. neede, yet aſhamed to begge, ſhall deſire thee to lende. Ʋnto ſuch in ſteede of lending geue, or ſay thus, lo, here is as much as ye require. If ye can pay it agayne well, do, and ye ſhall finde me ready againſt an other tyme, to lende or geue (if neede be) as much more. But and i • ye ſhall not be able to pay it agayne, trouble not your conſcience, I geue it you. We be all one mans children: one man hath bought vs al with his bloud, & bound vs to helpe one an other. And with ſo doyng, thou ſhalt wynne the hart of him to thy father.

Concernyng marchaundiſe, & chapmen, the leſſe borowyng were among them, the better ſhould the common wealth be: if it were poſſible, I would it were, ware for ware, or money for ware, or part money & part ware. But if it will not be: but that a man to get his liuyng with, muſt nedes lende, and call for it agayn to finde his houſhold, and to pay his dettes: then in the lendyng, be firſt ſingle and harmeles as a Doue, and then as wiſe as a Serpent. and take hede to whom thou lendeſt. It when thou haſt lent an honeſt mā, God viſite him, and take away hys goods, with what chaunce it be, whether by ſea or land, that he is not able to pay thee: then to priſon him, or to ſue him at the law, or once to ſpeake an vnkynde worde, were agaynſt the law of loue, and contrary to ſhewyng mercy. There thou muſt ſuffer with thy neighbour and brother as Chriſt dyd with thee, and as God doth dayly. If an vnthrift haue beguiled thee, and ſpent thy We muſt not reuenge our ſelues vpon our euill detters, but referre our cauſe to God, and his officers 〈◊〉 goods away, and hath not to pay, then hold thine hand and hart, that thou aduenge not thy ſelfe: But loue him, and pray for him, and remember how God hath promiſed to bleſſe the pacient and meke. Neuertheleſſe becauſe ſuch perſons corrupt the common maners and cauſe the name of God the leſſe to be feared, men ought to complaine vpon ſuch perſons to the officer that is ordained of God to puniſh euill doers, and the officer is bound to puniſh them. If thou haue lent a foxe which with canillation will kepe thy goods from thee: then if the ruler and the law will not helpe thee to thy right, do as it is aboue ſayd of him that will go to lawe with thee, and take thy coate frō thee. That is to ſay: be content to lo • e that & as much more to it, rather then thou wouldeſt aduenge thy ſelf. Let not the wickednes of other men plucke thee from God. But abyde by God and his bleſſings, and tary his iudgement. Liberalitie is mercyfulnes that byndeth God to be mercyfull again. Couetouſnes Couetouſnes is the roote of all euill. (the roote of all euill, and father of all falſe Prophetes, and the ſcholemaſter that teacheth the meſſēgers of Sathan to diſguiſe them ſelues like to the meſſengers of Chriſt) is mercyles that Iaco. ij. ſhall haue iudgement without mercy: And therefore exhorteth Chriſt all hys ſo diligently, and aboue all thing, to be liberall & to beware of couetouſnes.

Ye haue heard, how it is ſayd, thou ſhalt loue thy neighbour and hate thyne enemy. But I ſaye vnto you, loue your enemyes. Bleſſe thē that curſe you, do good to them that hate you. Pray for them which do you wrong and perſecute you. That ye may be the childrē of your heauēly father. For he maketh his ſunne to ariſe ouer the euill, and ouer the good, and ſendeth rayne vpon the righteous and vnrighteous. For if ye loue them that loue you, what reward ſhall ye haue? do not the Publicans ſo? and if ye be frendly to your brethren onelye what ſingular thyng do ye? do not the Publicans likewiſe? ye ſhal therfore bee perfecte, as your father which is in heauen, is perfect.

This text of hating a mans enemy▪ ſt • deth not in any one place of the Bible, but is gathered of many places, in The enemies of God, and hi • word • , are to be huted. which God commaundeth the childrē of Iſrael to deſtroy 〈◊〉 enemyes, the Ca •… s, th • •… es, the Amalek •… s and other 〈…〉 people, as the 〈◊〉 , and •… es, whiche 〈…〉 out of the fauour of God, and • o deſtroy the name of God. 〈…〉 came behynde them, and 〈…〉 were faintie and we •… y, as they came out of Egy •… Moabites and Ammonues 〈…〉 to curſe them, and begu • led them with their wemen, and made a great plague amōg thē. Theſe and like nations were perpetuall enemies to their land which God had geuen them, and alſo of the name of God and of their faith. For which cauſe they not onely might lawfully, but were alſo bounde to hate them, and to ſtudie their deſtruction agayne: howbeit they might not yet hate (of the ſayd natiōs) ſuch as were conuerted to their fayth.

Now by the reaſon of ſuch textes as commaunded to hate the commō enemies of their coūtrey, and of God and his law, and of their fayth: the Phariſeis doctrine was, that a man might Leui. 19. lawfully hate all his priuate enemyes without exception, nor was bound to do them good. And yet Moſes ſayth, Thou ſhalte not hate thy brother in thyne hart. And agayne thou ſhalt not aduenge thy ſelfe, nor beare hate in thy minde agaynſt the children of thy people. And if thine enemyes Aſſe ſinke vnder his burthē, helpe to lift him vp again. And if his Oxe or Aſſe go aſtray bryng thē home agayne. Which all no doubt, the Phariſeis did interpret for good coūcel, but for no preceptes, wherfore Chriſt ſalteth their doctrine, & proueth that a man is bound both to loue & to do good to hys enemy. And as a naturall ſonne, though his brethren be neuer ſo euill, yet to loue them, & ſhew them kyndneſſe, for his fathers ſake, & to ſtudy to amend thē. What haſt thou to reioyce of, if thy Religion be no better then the Religion of theenes? For Publicans what they were. theeues loue among them ſelues: and ſo do the couetous of the world, as the vſurers and publicans, which bought in great the Emperours tribute, and to make their moſt aduauntage, did ouer ſet ye people. Nay, it is not inough for thee to loue thy benefactours onely, as Monkes and Friers do, & them of thine owne coate, and order, or the brethren of thyne owne Abbay onely (for among ſome their loue ſtretcheth no further, and that ſhall he that is remoued out of an other cloyſture thether, will finde: yea and in ſome places charitie reacheth not to all the celles of the ſame cloiſture, and to all ye monkes that were profeſſed in the ſame place. As our heauēly father beſtoweth his benefites vpon good & bad ſo ought we to loue both frend and ſoe. But lift vp thine eyes vnto thy heauē ly father, and as thy father doth, ſo doe thou loue all thy fathers children. He miniſtreth ſunne, and rayne to good & bad, by which two, vnderſtand all hys benefites. For of the heate and dryeth of the ſunne and cold and moyſt of the rayne, ſpryng all thinges that are neceſſary to the lyfe of man. Euen ſo prouoke thou and draw thyne euill brethren to goodneſſe, with pacience, with loue in word and deede, and pray for them to him that is able to make them better and to cōuert them. And ſo thou ſhalt be thy fathers natural ſonne, and perfect, as he is perfect. The text ſayth not, ye ſhalbe as perfect as God: But To be perfect what it meaneth. perfect after his example. To be perfect. in the Scripture is not to bee a Monke or a Frier, or neuer to ſinne. For Chriſt teacheth not here Monkes or Friers, but his diſciples and euery Chriſten man and woman. And to be in this life all together without ſinne, is impoſſible. But to be perfect, is to haue pure doctrine without falſe opinions, and that thyne hart be to folow that learnyng.

An expoſition of the ſixt Chapter.

TAke heede to your almoſe, that ye do it not before men, to be ſene of thē, or els ye get no reward of your father whiche is in heauen. Therfore when thou geueſt almoſe, make not a trompet to be blowen before thee, as the hypocrites do in the Synagoges & in the ſtretes, to be prayſed of mē. Ʋerely I ſaye vnto you, they haue their reward. But thou when thou geueſt almoſe, let not thy left hand knowe what thy right hand doth, that thine almoſe may be in ſecret. And then thy father which ſeethin ſecret, ſhall reward thee openly.

AS hee rebuked theyr doctrine aboue, euē ſo here he rebuketh their workes: for out of deuiliſh doctrine cā Almoſe. ſpryng no godly workes. But what workes rebuketh he? verely ſuch as as God in the Scripture commaundeth, Deedes cō manded by the ſcripture, done to any other ende then they ought are • o good deedes. and without whiche no man can bee a Chriſten man: euen prayer, faſting and almoſe deede. For as the Scripture corrupt with gloſes, is no more Gods word, euen ſo the dedes commaunded in the Scripture (when the entent of them is peruerted) are no more godly deedes. What ſayd the Scribes & Phariſeis of him (thinke ye) when he rebuked ſuch maner of workes? No doubt as they ſayd (when hee rebuked their falſe gloſes) how he deſtroyed the law and the Prophetes, interpretyng the Scripture after the litteral ſence, which killeth, & after his owne brayne, cleane contrary to the common fayth of holy Church, and myndes of great Clerkes and autenticke expoſitions of old holy Doctours. Euen ſo here what other could they ſay, then, behold the hereticke, and dyd not we tell you before whereto hee would come, and that he kept ſome miſchief behynd, and ſpued not out all his venome at once: ſee to what all his godly new doctrine that ſounded ſo ſweetly, is come? he preached all of loue, and would haue the people ſaued by fayth, ſo long till that now at the laſt, he preached cleane agaynſt all deedes of mercy, as prayer, faſting and almoſe deede, and deſtroyeth all good workes. His diſciples faſt no more then dogges, they diſpiſe their deuine ſeruice, & come not to Church, yea and if the holyeſt of all S. Fraunces order aſke themalmes, they bidde hym labour with his handes, and get hys liuing, and ſay that he that laboureth not is not worthy to eate, & that God • ad that no ſuch ſtrong lubbers ſhould loyter, and goe a begging, and be chargeable to the cōgregation, and eate vp that other poore men get with the▪ ſweat of their booyes: yea and at the laſt ye ſhall ſee, if we reſiſte hun not betymes, that he ſhall moue the people to inſurrection, as Cayphas ſayd, and the Romaynes ſhall come & take our land from vs. As ye ſee in ye text, Luk. xxiij. How (when they could not driue the people from him wyth thoſe periwaſions) they accuſed hym to Pilate ſaying: we haue founde thys fellow peruerting the people, and forbidding to pay tribute to Ceſar, and ſaying that he is Chriſt a kyng. Wherfore thou canſt not be Ceſars frend, if thou 〈◊〉 . xvi. let hym eſcape. But after all theſe blaſphemies, yet muſt y• holy ghoſt rebuke the world of their righteouſnes, yea of their falſe righteouſnes and falſe holines, which are neither righteouſnes nor holines, but colour of hipocriſy.

Chriſt here deſtroyeth not prayer, faſting & almes deede: But preacheth agaynſt the falſe purpoſe and entent of It is the purpoſe & entent of our deedes that make, or marr • . ſuch workes, and peruerting the true vſe: that is to ſay, their ſeking of glory, and that they eſtemed themſelues righteous thereby, and better then other men, and ſo deſpiſed and cōdempned their brethren. With our almoſe (which is as much to ſay as deedes of mercy) or compaſſion, we ought to ſeeke our fathers glory onely, euen the wealth of our brethren, and to winne them to the knowledge of our father, and keeping of his lawe. He that ſeeketh the glory of his good workes, ſeketh the glory that belongeth to God, and maketh himſelfe God. Is it not a blynde thyng of ye world, that eyther they will do no good woorkes at all, or will be God for their good workes, and haue the glory themſelues.

Concerning blowing of trumpets, Trumpets To blow trumpetes what. and ringing of belies, or makyng a cry, to call men to • et almes (though ye right way be, that we ſhould know in euery pariſhe, all ourpoore, & haue a cōmon coſer for them, and that ſtraū gers ſhould bring a letter of recommendation with them of their neceſſitie, and that we had a commonplace to receaue them into, for the tyme, and though alſo we ought to flee all occaſions of vayne glory) yet while ye world is out of order, it is not dampnable to do it. So that the very meaning, both that we blow no trumpets, and that the left hand know not what the right hand doth, is that we do as ſecretly as we can, and in no wiſe ſeeke glory, or to receaue it, if it were proffered: But to do our deedes in ſinglenes of conſcience to God, becauſe it is his commaundement, Lefte hand. and euen of pure compaſſion and loue to our brethren: and not y• our good deedes thorough ſtanding in our owne cōceite, ſhould cauſe vs to diſpiſe them. If thou be tempted Vaine glorie: A good remedy againſt it. to vayne glory for thy good deees, thē looke on thyne euill thereto, and put the one in the one balaunce, and the other in the other. And then if thou vnderſtand the law of God any thyng at all, tell me whether wayeth he •… er.

If that y• thou doeſt, do tempt thee, then conſider what thou doeſt not. If it moue thee to ſet vp thy combe, when thou geueſt thy brother a farthyng, or an halfepenny: ponder in thine hart, how farre thou art of from louing him as well as thy ſelfe, and caring for him as much as for thy ſelfe. And be ſure how much y• lackeſt of that, ſo much thou art in ſinne, and that in dampnable ſinne, if God for Chriſtes ſake dyd not pardon thee, becauſe thine hart mourneth therefore, and thou fighteſt with thy ſelf to come to ſuch perſectiō. If a Pecocke did looke well on his feete, and marke the euilfauoured ſhriking of his voyce, he would not be ſo proude of the beauty of hys fayle.

Finally that many diſpute, becauſe Workes iuſtifie not from ſinne, neither deſerue the rewarde promiſed. God hath promiſed to rewarde our deedes in heauen, that our deedes deſerue heauen: and becauſe he promiſeth to ſhew mercy to ye merciful, that with our deedes we deſerue mercy, and becauſe he promiſeth forgeuenes of ſins to thē yt forgeue, y• our deedes deſerue forgeuenes of ſinne, and ſo iuſtifie vs. I aunſwere: firſt there is inough ſpoken thereof in other places, ſo that to them that haue read that, it is ſuperſtuous to rehearſe the matter agayne. Furthermore the argument is nought and holdeth by no rule. See ye not yt the father and mother haue more right to the childe and to all it can do, than to an Oxe or a Cowe. It is their fleſhe and bloud, nouriſhed vp wyth their labour and coſt. The life of it, and the maintenaunce, and continuaunce therof is their benefite, ſo that it is not able to recompence that it oweth to father and mother by a thouſand partes.

And though it be not able to do his dutie, nor for blindneſſe to know hys dutie, yet the father and mother promiſe moe giftes ſtill without ceaſing, and that ſuch as they thinke ſhoulde moſt make it to ſee loue, & to prouoke it to be willing to do part of his dutie. And when it hath done amiſſe, though it haue no power to do ſatiſfaction, nor luſt or courage to come to ye right way agayne, yet their loue and mercy abydeth ſtill ſo great to it, that vppon appointment of mending, they not onely forgeue that is paſt, and fulfill their promiſe neuertheles, but promiſe greater giftes then euer before, and to be better father and mother to it thē euer they were. Now when it cannot do y• thouſand part of his dutie, how coulde it deſerue ſuch promiſes of the father & mother, as a labourer doth his hyre? the rewarde therefore commeth of the loue, mercy, and truth of the father and mother, as well when the childe keepeth the appointment, as when they fulfill their promiſe, when it hath broken the appointment: and not of the deſeruing of the childe.

Euen ſo, if we were not thus drowned Our rewarde commeth not of our deſerts but th •… the loue that God beareth 〈◊〉 thorough faith in Ieſus Chriſt. in blindneſſe, we ſhould eaſely ſee, that we cannot do the thouſand parte of our dutie to God: no though there were no life to come. If there were no life to come, it were not right that I ſhould touch any creature of God, otherwyſe then he hath appoynted. Though there were no life to come, it had neuertheleſſe bene right, that Adā had abſtayned from the forbiddē apple tree, and from all other to, if they had bene forbid. Yea & though there were no life to come, it were not the leſſe right that I loued my brother and forgaue him to day, ſeing I ſhall ſinne agaynſt him to morrow. Becauſe a father cannot geue his children heauen, hath he no power to charge them to loue one another, and to forgeue, and not aduenge one an other? And hath he not right to beat them if they ſmite ech other, becauſe he cannot geue them heauen? A bondman that hath a maſter more cruell then a reaſonable man would be to a dogge: if there were no heauen, might this bond ſeruaunt accuſe God of vnrighteouſnes, becauſe he hath not made hym a maſter? Now then when we cannot do our dutie by a thouſand partes, though there were no ſuch promiſes: and that the thyng commaunded is no leſſe our dutie, though no ſuch promiſe were, it is eaſie to perceaue that the reward promiſed commeth of the goodnes, mercy, & truth of the promiſer, to make vs the gladder to do our dutie, and not of the deſeruing of the receauer. When we haue done all we can, we ought to ſay in our hart, that it was our dutie, and that we ought to do a thouſand tymes more, and that God (if he had not promiſed vs mercy, of his goodneſſe in Chriſt) he might yet of right damne vs, for that we haue left vndone.

And as touching forgeueneſſe of ſinne: though forgeueneſſe of ſinne be We may not chalēge the pro •… by our merites, but by Chriſtes bloud. promiſed vnto thee, yet chalenge it not by thy merites, but by the merites of Chriſtes bloud, and heare what Paule ſayth Phil. iij. Concerning the righteouſnes of the law, I was faultleſſe, or ſuch as no man could rebuke. But the thinges that were to vauntage, I thought domage for Chriſtes ſake, ye, I thinke all thing to be dammage or loſſe, for the excellēt knowledges ſake of Chriſt Ieſus my Lord: for whoſe ſake I let all go to loſſe, and count thē as chaffe or refuſe (that is to ſay, as thinges which are purged out, and refuſed when a thyng is tryed and made perfect) that I might wynne Chriſt, & might be found in him: not hauyng my righteouſnes yt cōmeth of yt lawe. But y• which cōmeth of faith in Chriſt Ieſu, which righteouſnes commeth of God through fayth, and is to know him, and the power of his reſurrection (how he is Lord ouer all ſinne, & the onely thyng that ſlayeth and vanquiſheth ſinne) and to know alſo the felowſhyp of his paſſions that I might be made like vnto his death.

So that when righteouſneſſe, and true merites be tryed, we muſt be content that ours be the chaffe & Chriſtes the pure corne: ours the ſcome and refuſe, Croſſe. and Chriſtes the pure gold. And we muſt faſhion our ſelues lyke vnto Chriſt and take euery man his croſſe & ſlea and mortifie the ſinne in the fleſhe: or els we cannot bee partakers of hys paſſion. The ſinne we doe before our conuerſion is forgeuen clearely, thorough fayth, if we repent, and ſubmit our ſelues to a new lyfe. And the ſinne we doe agaynſt our willes (I meane the will of the ſpirite, for after our conuerſion Workes. we haue two willes fightyng one agaynſt the other) that ſinne is alſo What they • o • . forgeuen vs through fayth, if we repent and ſubmit our ſelues to amēde. And our diligence in workyng kepeth vs frō ſinnyng agayne, and miniſheth the ſinne that remaineth in the fleſh & maketh vs pure and leſſe apte and diſpoſed to ſinne: and it maketh vs mery in aduerſities and ſtrong in temptations and bold to go into God with a ſtrong & feruent ſayth in our prayers, and ſure that we ſhalbe heard whē we Negligēce 〈◊〉 doyng •… ed, bryn •… th vs to deſperation cry for helpe at nede, either for our ſelues or our brethren. Now they that be negligent, and ſinne, are brought in temptation vnto the point of deſperation, and feele the very paynes of hell, ſo that they ſtand in doubt whether God hath caſt them away or no. And in aduerſitie they be ſorowfull and diſcouraged, and thinke that God is angry, & puniſheth them for their ſinnes. Two apte ſimilitudes 〈◊〉 well and •… l doings When a child taketh payne to do hys father his pleaſure, and is ſure that he ſhal haue thāke, & a reward for his labour: he is mery & reioyſeth in worke and paine that he ſuffreth: and ſo is the aduerſitie of them that keepe them ſelues from ſinnyng. But a child whē he is beaten for his faute, or whē he thinketh his father is angry & loueth hym not, is anone deſperate and diſcouraged: ſo is the aduerſitie of them that are weake and ſinne oft. A child that neuer diſpleaſeth his father, is bold in his fathers preſence to ſpeake for hym ſelfe or his frend. But he that oft offē deth and is correct or chidde, though the peace be made agayne, yet the remembraunce of hys offences maketh him fearefull, and to miſtruſt, and to thinke hys father would not heare him: ſo is the fayth of the weake that Promiſe. ſinne oft. But as for them that profeſſe He that profeſſeth not a newe lyfe, hath no promiſe of mercy in Chriſt. not a new liuyng how euer ſo much they dreame of faith, they haue no faith at all: for they haue no promiſe, except they be conuerted to a new lyfe. And therfore in aduerſities, temptation and death, they vtterly diſpayre of all mercy and periſh.

And when thou prayeſt, thou ſhalt not be like the hipocrites. For they loue to ſtand and pray in the Sinagoges, and in corners of the ſtreates, that they might be ſene of men. Ʋerely I ſay vnto you, they haue their reward. Thou therfore when thou prayeſt, goe into thy chamber, and ſhut thy doore, and pray to thy father whiche is in ſecret. And thy father which ſeeth in ſecret, ſhall reward the openly.

After almoſe foloweth prayer. For Prayer. as it is a Chriſten mans part, to helpe his neighbour and to beare with hym when hee is ouer charged, and ſuffer with him, and • o ſtād one by an other, as long as we lyue here on this earth. Euen ſo becauſe we be euer in ſuch perill & combraunce, that we cānot rydde our ſelues out: we muſt dayly & hourely cry to God for aide & ſuccour, as wel for our neighbours as for our ſelues.

To geue almoſe, to pray, to faſt or Workes muſt be ſeaſoned with Gods worde, if they ſhall pleaſe God to do any thing at all, whether betwen thee and God, or betwen thee and thy neighbour, cāſt thou neuer do to pleaſe God therewith, except thou haue the true knowledge of Gods word to ſeaſon thy deedes with all. For God hath put a rule in the Scripture without which thou cauſt not moue an heere of thyne head, but that it is damnable in the ſight of God. As it is of y• Iewes, though (as Paul beareth them record) they haue a feruent zeale to God, yea and haue the Scripture therto: yet becauſe they haue not the true vnderſtā dyng, all is dānable that they do. Hypocrites with ſcrappes of almoſe get an hundred fold. And with prayer they get prayſe (as thou ſeeſt here) and pray therto and robbe widowes houſes, as thou readeſt Math. xxiij. And with faſtyng they get fat belyes, full diſhes & euer more then inough. And yet there is none almoſe, praying or faſtyng among them in the ſight of God. With their prayers they exclude all true prayers, and make it impoſſible that there ſhould be any amōg them. For prayer is, either a longyng for the honour of Prayer. the name of God that all men ſhould feare him, and kepe his preceptes, and What it is, and how many wayes it may be named prayer. beleue in him. And contrary to that, they ſeke their owne honour, that men ſhould feare them and keepe their ordinaunces, and beleue in their ſwete bleſſings, prayers, pardons, and what ſoeuer they promiſe. If they byd faſt thou muſt doe it or be damned and be an hereticke and rebellious to holy Church. If they diſpēce and geue thee cleane remiſſion for to eate fleſhe on good friday (though thou be neuer ſo luſtie) thou muſt obey, or els thou art damned and an hereticke, becauſe thou doeſt not beleue in holy Church. Either prayer is, to geue God thākes for the benefites receaued. Contrary to which, they will firſt haue thankes of the world for their prayers, and robbe not onely widowes houſes: But alſo Lord, Prince, Emperour and all the world, of houſe and land, yea & of their wittes to. And then they bynde God to thāke them, and to geue them. (Beſide the thankes which they haue gotten in the world) not onely heauē and an hygher place but that he geue heauen to no other man, ſaue thorough their merites.

Either prayer is a complaynyng & a ſhewyng of thyne owne miſerie and neceſſitie, or of they neighbours before God: deſiring hym with all the power of thine hart, to haue compaſſion and to ſuccour. Coutrary to this, they haue excluded with their prayers all neceſſitie, & miſerie from among them. They be Lordes ouer all, and do what they will through the whole world. Kyng and Emperour are their ſeruauntes: they neede but ſay the word, and their wil is fulfilled. And as for their neighbours, they haue no compaſſion vpon them, to bryng their complaintes before God. But with theyr prayers robbe them of that litle they haue, and ſo make them more miſerable.

Of enteryng into the chamber and Chamber. ſhuttyng the doore to, I ſay as aboue To ſhut thy chamber doore, what it meaneth. of that the lift hand ſhould not know what the right hand doth: the meanyng is, that we ſhould auoyde all worldly prayſe and profite, and pray with a ſingle eye and true entēt accordyng to Gods word: and is not forbidden therby, to pray openly. For we muſt haue a place to come together to pray in generall, to thanke and to crye to God for the common neceſſities, as well as to preach the word of God in. Where the Prieſt ought to pray in the mother toung, that the name of God may be halowed and his word faithfully taught and truly vnderſtode, and fayth and godly liuyng encreaſed: and for the kyng and rulers, that God will geue them his ſpirite, to loue the common wealth: and for peace, that God will defend vs from all enemyes: for wederyng and frutes, that God will kepe away peſtilence and all plagues. And the Prieſt ſhould be an example to the people how they ſhould praye. There be of ſuch things as the Prieſts and other bable (and not pray) many good Collectes that ſhould much edifie the people if they were ſpokē in the mother tounge. And then while the Prieſtes ſing Pſalmes, let euery man pray priuatly and geue God thankes for ſuch benefites as his hart knoweth he hath receaued of God, & commende to God his priuate neceſſities, and the priuate neceſſities of his neighbours which he knoweth, & is priuie to. Neither is there in all ſuch any ieopardie of vayne glory. But and if God haue geuen any man the ſpirite of praying, as all men haue not like giftes, that he pray oft and when other do not: thē to haue a ſecret place to pray in, both for the auoydyng of vayne glory, & ſpeach of people, and that thou mayſt be free, to vſe thy wordes as thou luſteſt, and what ſoeuer geſtures and behauiours do moue the moſt to deuotiō, is neceſſarie and good.

And finally what ſoeuer neceſſitie Prayer. thou haſt, though thou feele thy ſelfe a great ſinner, yet if thyne hart be to amend, Gods commaundement and promiſe ſhuld mo •• vs to pray. let not that diſcourage thee. But go boldly to thy father, ſeing thou haſt his commaundemēt, euer to pray, and promiſe that he will heare thee: not for thy goodneſſe, but of his goodneſſe, & for his truth.

Moreouer when ye pray, bable not much as the heathen do. For they thinke that they ſhalbe heard, for theyr much bablinges ſake. Be not therfore like vnto them. For youre Father knoweth of what thynges ye haue neede, before ye aſke hym. Of this maner therefore pray ye.

O our father which art in heauen, honoured be thy name, thy The Pater noſter. kingdome come. Thy will be fulfilled, euen in earth, as it is in heauen. Geue vs this daye our dayly bread. And forgeue vs our treſpaſſes, as we forgeue our treſpaſſers. And leade vs not into temptation. But deliuer vs frō euill. For thine is the kingdome, the power & the glory for euer. Amen.

As before he rebuked their falſe entent in praying, that they ſought praiſe and profite of that worke which ought to be direct to God alone, ether to geue him thākes, that is to ſay, to be a knowen and to confeſſe in the hart, that al we haue, commeth of hym: or to call vpon hym for ayde and ſuccour in tēptations and all neceſſitie. Euen ſo here he rebuketh a falſe kynde of praying, That prayer is vayne wherein yt hart is not ioyned with the toung. wherin the toung, and lippes laboure, and all the body is payned, but y• hart talketh not wyth God, nor feeleth any ſweetnes at all, nor hath any confidēce in the promiſes of God: But truſteth in the multitude of wordes, and in the payne and tediouſnes of the length of the prayer, as a coniurar doth in his circles, Characters, and ſuperſtitious wordes of his coniuration. As ye ſee now to be amōg our Fryers, Mōkes, Chanons and Nunnes, and euen thoroughout al the ſpiritualtie. Which (as I haue proued aboue) haue with their falſe entent of praying, excluded all occaſions, and the whole matter of true prayer, & haue turned it into a bodely labour, to vexe the toung, lippes, eyes, and throate with roaring, and to weary all the members: ſo that they ſay (& may truely ſweare it) that there is no Falſe prayer is painefull. greater labour in the world, then prayer: for no labour whatſoeuer it be, when the body is compelled and the hart vnwilling, can be other then greuous and painefull. But true prayer True prayer to pleaſaunt. (if they complayned and ſought helpe either for thēſelues or for their neighboures, and truſted in the promyſe of God) would ſo comfort the ſoule and courage y• hart, that the body (though it were halfe dead and more) woulde reuiue and be luſty agayne, and the labour woulde be ſhort and eaſy (as for an enſample, if thou we • e ſo oppreſied that thou were wea • y of thy life, and wētteſt to the kyng for helpe, and haddeſt ſped, thy ſpirits would ſo reioyce, that thy bodye woulde receaue her ſtrength agayne, and be as luſty as euer it was) euē ſo the promiſes of God worke ioy aboue all meaſure, where they beleued in the hart.

But our hierlinges haue no Gods woorde, but truſt in the multitude of wordes, length of bablyng, and payne of body, as bond ſeruauntes. Neither know they any other vertue to be in prayer: as ye may ſee by the ordinaunces of all foundations. King Henry the fift built Syon, and the Charterhouſe of Shene on the other ſide of the Sion Shen •… water, of ſuch a manner that lippe labour may neuer ceaſe. For when the Fryers of Sion ryng out, the Nūnes beginne. And when the Nunnes ring out of ſeruice, the Monkes on the other ſide beginne. And whē they ring out, the Fryers beginne agayne, and vexe themſelues night and day, & take payne for Gods ſake: for which God muſt geue them heauen. Yea & I haue knowen of ſome yer this, that for very payne and tediouſnes, haue bidden the Deuill take their founders. They call Lent the holyeſt tyme of the yeare: but wherin is that holines, verely in multitude of wordes and tedious lēgth of the ſeruice. For let thē beginne at ſixe, and it will be twelue or they can ende. In which time they be ſo wearied that by the tyme they haue dined, they haue luſt to nothing ſaue to ſleepe. And in the ende of all they thinke no farther then that God muſt rewarde their payne. And if yu aſke how they know it. They will aunſwere: he muſt reward it or be vnrighteous. Now god looketh not on the paine of the prayer, Not the multitude of thy • ordes, but thy fayth 〈◊〉 praying, God doth reſpect. but on thy faith in his promiſe & goodnes: neither yet on the multitude of thy wordes, or long habling. For he knoweth thy matter better then thou thy ſelfe. And though the Iewes and the heathen were ſo fooliſhe thorough their vnbeliefe, to bable many words, yet were they neuer ſo madde, as to m • mble and buze out woordes that they vnderſtoode not. Thou wilt ſay: what matter maketh it, if I ſpeake wordes which I vnderſtand not, or if I pray not at all, ſeing God knoweth my matter all ready: I aunſwere, he will haue thee to open thine hart to him, to enforme and edifie thine owne ſelfe. That thou mighteſt know how all goodnes is of him, to put thy truſt and confidence in hym, and to flie to him in time of neede, and to be thankfull, and to loue him and obey his cō maundementes, and turne and be cō uerted vnto thy Lord God, and not to runne wilde, as the vngodly do, which know not the benefites of God, and therefore be vnthankfull to obey hys commaundementes.

And that thou mayſt know how & what to pray, he geueth thee a ſhort inſtruction and enſample ſaying: after this maner pray.

O our father which art in heauē. The Dater noſter is expounded.

Firſt thou muſt goe to him as a mercifull father, which of his owne goodnes and fatherly loue that he beareth to thee, is ready to do more for thee then thou cāſt deſire, though thou haue no merites. But becauſe he is thy father, onely if thou wilt turne, & henceforth ſubmitte thy ſelfe to learne to do hys wyll.

Honoured be thy name. To honour Gods name, what it is.

Honoured and prayſed be thy name or honoured and prayſed be thou: for to honour God and to honour yt name of God is all one. And to honour the name of God is, to dread him, to loue hym, and to keepe hys commaundementes. For whē a childe obeyeth his father, he honoureth and prayſeth hys father: and when he is rebellions and diſobedient, he diſhonoureth hys father. This is then the vnderſtandyng & meaning of it. O father, ſeing thou art father ouer all, powre out thy ſpirite vppon all fleſh, and make all men to feare and dread & loue thee as their father, & in keeping thy commaundementes, to honour thee and thy holy name.

Thy kingdome come. Kinges muſt commaunde nothyng, nor forbid to do any thing contrary to Gods worde.

That is, ſeyng thou art kyng ouer all, make all to know thee, & make the kynges and rulers which are but thy ſubſtitutes, to commaunde nothyng but according to thy worde, and to them make all ſubiectes obey.

Thy will be fulfilled in earth, as it is in heauen.

This is all one with that goeth before. For as much then as thou art father and kyng ouer all, and all we thy children & brethren among our ſelues, make vs all as obedient to ſeeke, and to do thy will as the Aungelles do in heauen. Make that no man ſeeke hys owne will but all thine. But & if thou withdraw thyne hād to tempt thy children, that the rulers cōmaunde ought contrary to thy will, then make the ſubiectes to ſtand faſt by thy worde, & to offer themſelues to ſuffer all extremitie, rather then to obey. Finally when we pray to thee in our temptations When we requeſt any thing at Gods hād, we muſt pray that his will be done, & not ours. and aduerſities, deſiring thee of whatſoeuer thyng it be, and meane truely: yet if thou which knoweſt all, ſeeſt a better way to thy glory and our profite, then thy will be, and not ours. As thy ſonne Ieſus gaue vs an enſample, when he deſired (if it had bene poſſible) that that cuppe of bitter death might haue departed frō hym, ſaying: yet not as I will, but as thou wilt.

Geue vs our dayly bread.

By bread is vnderſtoode all maner Dayly breade, whereby is vnderſtoode all that pertaineth vnto the neceſſitie of this lyfe. of ſuſtinaunce in the Ebrue ſpeach, yea and here is vnderſtand therby, all that pertayneth vnto the neceſſitie of thys life. If we haue bread, there is dearth of nothing yt can pinch, namely in that land, Geue vs our dayly bread. Geue vs all that the neceſſitie of this life dayly requireth. Geue it vs day by day, as we nede it. We deſire not to haue ſtore for many yeares, to exclude all neceſſitie of praying to thee, and to be as it were out of thy daunger, and to forget thee. But miniſter it day by day, that we may dayly feele thy benefites and neuer forget thee. Or if thou geue vs aboundaunce aboue that we deſire, then geue vs an hart to vſe it, and to beſtow it for that purpoſe thou gaueſt it, and to deale with our neighbours, and not to loue it inordinatly. But to thinke that it is thyne, and that thou mayſt take it away euery houre, and that we be content that thou ſo do ac thy pleaſure: and ſo euer to haue it but for dayly bread.

Forgeue vs our treſpaſſes, as we forgeue our treſpaſſers.

Becauſe he knoweth that our nature is ſo weake that we cannot but ſinne dayly: therefore he teacheth vs dayly to repēt and to reconcile our ſelues together, and dayly to aſke God forgeueneſſe. Seing he cōmaundeth vs to aſke, we may behold ſo to do, and to beleue that he will forgeue vs. No mā therfore nedeth to diſpayre that can repent and aſke forgeueneſſe, how euer ſo deepe he hath ſinned. And me thinketh, if we looked ſomewhat nerer to this text, we neded not to make the Pope ſo great a God for his pardons. For Chriſt (which is a man to be beleued) ſheweth vs here a more ſure A ſurer way then pardons. way, yea and that a ſenſible way, by which we may feele that we be pardoned and our ſinnes forgeuen. We can haue no experiēce of the popes thyngs whether they be ſo, or no. He can with all his pardons deliuer no man of any Purgatorie that God putteth vs vnto in this world. He cā not bleſſe, or heale any man ſo much as of a poore agew, or totheach, which diſeaſes yet (by hys owne confeſſion) God putteth on vs to purge vs from ſinne. But where we cannot ſee, feele, or haue any experience at all, that it ſo is, there is hee mightie. If I were come whom out of a land where neuer mā was before, and were ſure neuer mā ſhould come, I might tel as many wonders as Maſter More doth of Vtopia, and no man could rebuke me.

But here, Chriſt maketh thee ſure of How thou mayſt bee ſure of pardon for thy ſinnes. pardon: for if thou canſt forgeue thy brother, God hath bound him ſelfe to forgeue thee. What if no man haue ſinned agaynſt me? That were hard in this lyfe: neuertheleſſe yet, if that profeſſion be in thyne hart, that yu knoweſt that it is thy dutie to forgeue thy brother for thy fathers ſake, and art obedient to thy fathers ordinaunce, and wouldeſt forgeue, if any of thy brethrē had offended thee and did aſke thee forgeueneſſe. Then haſt thou that ſame ſpirit which God deſireth to be in the. Marke what Chriſt ſayth aboue in the begynnyng of the fift chap. Bleſſed be the mercyfull: for they ſhall haue mercy. Doeſt thou pitie thy brethen that ſinne, and doeſt thy beſt to amend thē, that thy fathers name may be honoured? Thē haſt thou that, whereby thou art ſure of mercy, as ſoone as thou deſireſt it. And agayne: Bleſſed be the peace makers for they ſhall be Gods children. Lo, if there be any variaunce among thy brethren, that one haue offended the other, do thy beſt to ſet thē at one, and thou haſt the ſame thing that God deſireth of thee, and for which he hathe bound himſelfe forgeue thee.

Leade vs not into temptation.

That is, let vs not ſlippe out of thy leaſe, but hold vs faſt: geue vs not vp nor ceaſe to gouerne vs, nor take thy ſpirite from vs. For as an hounde can not but folow his game when he ſeeth We cannot of our ſelues but • all into 〈◊〉 . it before him, if he be lowſe, ſo can we not but fall into ſinne when occaſiō is geuen vs, if thou withdraw thine hand from vs. Lead vs not into temptatiō. Let no temptation fall vpon vs, greater then thine helpe in vs: But be thou ſtrōger in vs then the temptation thou ſendeſt or letteſt come vppon vs. Lead vs not into tēptations: Father though we be negligent, yea and vnthankfull, and diſobediēt to thy true Prophetes: yet let not the deuill lowſe vpon vs, to deceaue vs, with his falſe Prophetes, and to harden vs in the way, in which we gladly walke, as thou diddeſt Pharao with the falſe miracles of his ſorcerers, as thine Apoſtle Paule threateneth vs. ij. Theſ. ij. A litle threde holdeth a ſtrong man where he gladly is. A litle pullyng draweth a mā whether he gladly goeth. A litle wynde dryneth Small occaſions dr •… vs to 〈…〉〈◊〉 we are 〈◊〉 ly prone. a great ſhyp with the ſtreame. A light perſuaſion is inough to make a lecherous mā beleue that fornication is no ſinne. And an angry mā that it is lawfull to aduēge him ſelfe, and ſo forth by all the corrupt nature of man. A litle miracle is able to conſirme and harden a man in that opinion, and ſaith which his blind reaſon beleueth all ready. A few falſe miracles were ſuffici • t to perſuade the couetouſneſſe of Pharao, and his gredyneſſe (to hold the children of Iſraell in bōdage for their ſeruice) that thy true miracles ſhewed by Moyſes for their deliueraūce, were not of thee: But of the ſame kynd, and done by the ſame craft, as were the miracles of his ſorcerers, and ſo to harden his hart.

Euen ſo father if thou geue vs ouer for our vnkyndneſſe (ſeyng the blynd nature of man deliteth in euill, and is ready to beleue lyes) a litle thyng is inough to make them that loue thee all ready not to walke in thy truth, and therfore neuer able to vnderſtand thy ſonnes doctrine. Iohn. vij: But for to beleue yt fayninges of our moſt holy father, all is ſuperſtitions Poperie and inuiſible bleſſinges, and to hardē them there in. As a ſtone caſt vp into y• ayre, can neither go any higher neither yee there abyde, whē the power of the hurler ceaſeth to driue it: Euen ſo father, ſeyng our corrupt nature can but go downeward onely, and the deuill and the world driueth therto y• ſame waye, how can we procede further in vertue or ſtand there in, if thy power ceaſe in vs. Leade vs not therfore O mercyful father into temptation nor ceaſe at any tyme to gouerne vs. Now ſeyng the God of al mercy which knoweth thine infirmitie, commaundeth thee to pray in all temptation and aduerſitie, and hath promiſed to helpe, if thou truſt in him: what excuſe is it to ſay, whē thou haſt ſinned, I could not ſtand of my ſelfe, when his power was ready to helpe thee, if thou haddeſt aſked.

But deliuer vs from euill.

Firſt (as aboue) let vs not fall into temptation. Secondarely, if we be fallen, as who liueth and falleth neuer? for neuer to fall were inough to make Who ſhuld thinke hym ſelfe to be without ſinne were as euill as Lucifer. a mā as euill as Lucifer, and to beleue that he ſtode by his owne power. If therfore we be fallen euen to the bottome, how ſo euer deepe it be, put in thine arme after, for it is long & ſtrong inough, and plucke vs out agayne. Thirdly, deliuer vs frō euill, & plucke vs out of the fleſh, and the world, and the power of the deuill, and place vs in thy kyngdome, where we be paſt all ieopardy, and where we can not ſinne any more.

For the kingdome, and the power and the glorie is thyne for euer. Amen.

Becauſe that thou onely art y• king, and all other but ſubſtitutes. And becauſe all power is thyne, and all other mens power but borowed of thee: therfore ought all honour: and obedience to be thyne of right, as chief Lord: and none to be geuen other men, but onely for the office they hold of thee. Neither ought any creature to ſeeke any more in this world, then to be a brother, till thou haue put him in office: thē (if brotherlyneſſe will not helpe, whiche he ought firſt to proue) let hym execute thy power. Neither may any mā take authoritie of him ſelfe, till God haue choſē him: that is to were, til he be choſen by the ordinaūce that God hath ſet in y• world, to rule it. Finally no King, Lord, Maſter or what ruler it be, hath abſolute power in this world, & is the very thyng whiche he is called: For then they ceaſed to bee brethren ſtill, neither could they ſinne what ſoeuer they commaunded. But now their authoritie is but a limered power. Which when they tranſgreſſe, they ſinne agaynſt their brethren, and ought to reconcile them ſelues to their brethren & to aſke forgeueneſſe, & they are bounde to forgeue.

Finally let kynges, rulers and officers Kynges 〈◊〉 ſubiectes are all one afore God. remember that God is the very kyng, and referre the honour that is geuen to them for their offices ſake, to him, and humble them ſelues to him & knowledge and confeſſe in their harts, that they be but brethren and euen no better before God, then the worſt of their ſubiectes. Amen.

For if ye forgeue men theyr fautes, your heauenly father ſhall forgeue you alſo. But and if ye do not forgeue men their fautes, no more ſhall your father forgeue your fautes.

This is Gods couenaunt with vs, A couenaūt where with, God is bounde to forgeue vs, and we to forgeue ech other. and a confirmation of the petition aboue rehearſed in the Pater noſter: forgeue vs our treſpaſſes, as we forgeue our treſpaſſers. If thou wilt enter into the couenaūt of thy Lord God, and forgeue thy brother: then what ſoeuer thou haſt committed agaynſt God, if thou repēt and aſke him forgeueneſſe, thou art ſure that thou art ſo abſolued by theſe wordes, that none in heauen nor earth can bynde thee: No though our moſt holy father curſe thee as blacke as coales, ſeuen foote vnder the earth and ſeuen, foote aboue, and caſt all his lightenyng vpon thee, to burne thee to powder Keepe the couenaunt of yt Lord thy God therfore, and feare no bugges. But and if thon wilt not Gods couenaunt is a ſure abſolution to all that keepe. come within the couenaunt of God, or if whē thou haſt profeſſed it and receaued the ſigne therof, thou caſt the yoke of the Lord from of thy necke: be thou ſure, thou art bound by theſe wordes ſo faſt that none in heauen or in earth can lowſe thee. No, though our earthyſhe God whiſper all his abſolutions ouer thee, & claw thee, & ſtroke thyne head with all his ſwete bleſſynges.

Furthermore though forgeueneſſe of thy ſinnes be annexed to thy worke and forgeuyng thy brother: yet do not (as I ſaid) thy workes iuſtifie thee before God. But the fayth in Chriſtes bloud, & in the promiſes made to vs for his ſake, doth bryng righteouſneſſe in to the hart. And the righteouſneſſe of the hart by fayth, is felt and knowen by the worke. As Peter in the firſt of his ſecond Epiſtle commaūdeth to do good workes, for to make our vocatiō and election ſure: that we might feele our fayth, & be certified that it is right. For except a man be proued and tryed, it cannot be knowen, neither to hym ſelfe or other men, that he is righteous and in the true faith. Take an example leaſt thou be beguiled with ſophiſtrie: Chriſt ſayth Math. xiij. the kyngdome of heauen is like leuen which a womā taketh & hideth in thre peckes of meale till all be leuenned or ſour • . Leuen is Leauen how many wayed it is taken. ſometyme takē in an euill ſence, for the doctrine of the Phariſeis, which corrupted the ſweteneſſe of the word of God with the leuē of their gloſes: and ſometime in a good ſence, for the kingdome of heauen, that is to ſay the Goſpell and glad tydinges of Chriſt. For as leuen altereth the nature of dowe and maketh it through ſowre: euen ſo the Goſpell turneth a man into a new life and altereth him a litle and a litle: firſt the hart, and then the members.

Faith in Chriſt firſt certifieth the cō ſciēce Faith, what power it is of, and the fruites that ſpring thereof. of the forgeueneſſe of ſinnes and deliuereth vs from the feare of euerlaſtyng damnation: and then bryngeth the loue of God & of his law into the hart, which loue is the righteouſneſſe of y• hart. Loue bringeth good workes into the mēbers, which workes are y• outward righteouſneſſe and the righteouſneſſe of the mēbers. To hate the will of God is the vnrighteouſneſſe of the hart, & cauſeth euill workes which are the vnrighteouſneſſe of the members. As whē I hated my brother, my toung ſpake euill, my handes ſmote & Loue is righteouſnes. ſo forth. To loue is the righteouſneſſe of the hart, and cauſeth good workes which are the righteouſneſſe of the mē bers. As if I loue my brother, and he haue nede of me & be in pouertie, loue will make me put myne hand into my purſe or almory and to geue him ſome what to refreſh him &c. That the loue of God and of his commaundementes is the righteouſneſſe of the hart, doth no man doubt ſaue he that is hartleſſe. And that loue ſpryngeth of fayth thou mayſt euidētly ſee. i. Ioh. ij. he y• loueth Faith bringeth loue. his brother dwelleth in yt light. But he that hate: h his brother, is in darkenes, & walketh in darckeneſſe, and wotteth not whether he goeth, for darckeneſſe hath blynded his eyes. Why is he that hateth, in darckneſſe (verely becauſe he ſeeth not the loue of God in Chriſt. For if he ſaw that, he coulde not but loue his brother for ſo kynde a fathers ſake. If any man hate his brother, be thou ſure that the ſame mā is in darckneſſe, and hath not ye light of true faith, nor ſeeth what Chriſt hath done. If a man ſo loue that he cā forgeue his brother, aſſure thy ſelfe that he is in the light of the true faith, and ſeeth what mercy is ſhewed him in Chriſt.

This is then the ſumme of altogetheri workes are the outward righteouſnes Workes. before y• world, & may be called the righteouſnes of ye mēbers, & ſpring Loue. of inward loue. Loue is the righteouſnes of the hart, and ſpringeth of faith. Fayth. Faith is the truſt in Chriſtes bloud, & is the gift of God. Epheſ. ij. whereunto a man is drawen of the goodneſſe of God, and driuen thorow true knowledge of the lawe, and of beholding his decdes in the luſt and deſire of the members vnto the requeſt of the lawe, and with ſeing his owne dampnation in the glaſſe of the lawe. For if a man ſawe his owne dampnation in yt law, he ſhould immediatly hate God & hys workes, and vtterly diſpayre, except God offered him Chriſt, and forgaue all that were paſt, and made hym hys ſonne, and tooke the dampnatiō of the lawe away, and promiſed that if he would ſubmit himſelf to learne and to do his beſt, that he ſhould be accept as well as an Angell in heauē, and therto if he fell of frailtie, and not of malice and ſtubbornneſſe, it ſhould be forgeuen vpon amendment, and that God would euer take him for his ſonne, and onely chaſtice him at home whē he dyd amiſſe, after the moſt fatherlyeſt maner, and as eaſely as his diſeaſe would ſuffer, but neuer bring him forth to be iudged after the rigorouſnes of yt law. As Leauen can not be ſeene in a • oafe without ſmell or taſt, ſo cannot ſaith in vs without good workes, and y• intent of the ſame be ſeene or appeare. And as thou couldeſt not ſee Leauen though thou brakeſt vp a loafe, except thou ſmelledſt or taſtedſt the ſourenes, euē ſo couldeſt thou neuer ſee true faith or loue, except thou ſaweſt workes: & alſo ſaweſt the entent & meaning of ye worker, leaſt hipocriſie deceaue thee.

Our deedes are the effect of righteouſneſſe, and thereto an outward teſtimonie and certifiyng of the inwarde righteouſnes, as ſourenes is of Leauen. And when I ſay fayth iuſtifieth, the vnderſtanding is, that faith receaueth the iuſtifiyng. God promiſeth to forgeue vs our ſinnes, and to impute vs for full righteous. And God iuſtifieth That fayth iuſtifieth, what i • meaneth. vs actiuely: that is to ſay, forgeueth vs and reckoneth vs for full righteous. And Chriſtes bloud deſerueth it, and faith in the promiſe receaueth it, and certifieth the conſcience therof. Faith chalēgeth it for Chriſtes ſake, which hath deſerued all that is promiſed, and cleaueth euer to the promiſe, and truth of the promiſer, and pretendeth not the goodnes of her worke, but knowledgeth that our works deſerue it not, but are crowned and rewarded with the deſeruinges of Chriſt. Take an enſample of young children, when the father promiſeth them a good thing for yt doing of ſome trifle, and when they come for their rewarde, delayeth with them ſaying: What, that thou haſt done is not worth halfe ſo much: ſhould I geue thee ſo great a thing for ſo little a trif • ▪ They will aunſwere: ye did promiſe me: ye ſayd I ſhould haue it: why did ye promiſe, and why then did ye ſay ſo? And let him ſay what he will to driue them of, they will euer ſay agayne: ye did promiſe me, ſo ye did: ye ſayd I ſhould haue it, ſo ye did. But hirelinges wyll pretend their woorke and ſay: I haue deſerued it: I haue done ſo much, and ſo much, and my labour is worth it.

Now at the firſt couenaunt making with God, and as oft as we be reconciled, after we haue ſinned, the righteouſnes commeth of God altogether. But after the attonement is Fayth. made and we reconciled, then we be partly righteous in our ſelues & vnrighteous: righteous as farre as we loue, and vnrighteous as farre as the loue is vnperfect. And faith in ye promiſe of God yt he doth reckē vs for full righteous doth euer ſupply yt vnrighteouſnes & imperfectnes▪ as it is our whole righteouſnes at the beginning.

Finally, our workes which God commaundeth, and vnto which he annexed his promiſes that he will reward Workes are ſacramentes. them, are as it were very ſacramētes and viſible and ſenſible ſignes, tokens, earneſt obligations, witneſſes, teſtimonies, and a ſure certifiyng of our ſoules, that God hath and will do according to his promiſe, to ſtrēgth our weake fayth, and to keepe the promiſe in mynde. But they iuſtifie vs not, no more then the viſible workes of the ſacramentes do. As for an example, the worke of baptime, that out ward waſhing, which is the viſible facramēt or ſigne, iuſtifieth vs not. But God onely iuſtifieth vs actiuely, as cauſe efficient or workeman. God promiſeth to iuſtifie whoſoeuer is baptiſed to beleue in Chriſt, and to keepe the law of God, that is to ſay, to forgeue Baptim. them their foreſinnes, and to impute righteouſneſſe vnto them, to take them for his ſonnes, and to loue them as well as though they were full righteous. Chriſt hath deſerued vs y• promiſe, Chriſt. and that righteouſnes. And faith doth receaue it, & God doth geue it & Fayth. impure it to faith, & not to y• waſhing. And the waſhing doth teſtifie it, and certifie vs of it, as the Popes letters do certifie the beleuers of the Popes pardons. Now the letters helpe not or hinder, but that the pardōs were as good without them, ſaue onely to ſtabliſhe weake ſoules that could not beleue except they reade the letters, looked on the ſeale, and ſaw the print of Saint Peters keyes.

O a mercifull God and a moſt louing father, how careth he for vs: firſt aboue all and beſide all his other benefites, to geue vs hys owne ſonne Ieſus, and with him to geue vs hymſelfe and all: and not contēt therewith, but to geue vs ſo many ſacraments, or viſible ſignes to prouoke vs & to helpe our weake fayth, & to keepe hys mercy in mynde: as baptime, the ſacramēt of his body and bloud, and as many other ſacramentes as they will haue, if they put ſignifications to them (for we deſtroy none, but they deſtroy which haue put out the ſignifications or fayned ſome without) as wedlocke to ſignifie that Chriſt is the huſband and we his wife and partakers wyth hym, as the wife with her huſband of all his riches. &c. And beyond all thoſe viſible ſacramentes, to geue vs yet more ſenſible and ſurer ſacramentes & ſuraunces of his goodnes, euen in our owne ſelues: as if we loue and geue almoſe to our neighbour, if we haue compaſſion and pray for him, if we be mercifull and forgeue him, if we deny ourſelues, and faſt, and withdraw all pleaſures from the fleſh for loue of the life to come: and to keepe the cōmaundemētes of God. For whē ſuch things beyng before impoſſible, and now are eaſie and naturall, we feele, and are ſure that we be altered and of a new creature ſhapen in righteouſneſſe after the image of Chriſt and God our father, ſeing his lawes of righteouſnes are written in our hartes.

When ye faſt, be not ſad as the hipocrites are. For they faſhion them a new countenaunce, that it might appeare vnto men how they faſt. Ʋerely I ſay vnto you, they Faſt. haue their rewarde. Thou therefore when thou faſteſt, annointe thine head, & waſhe thy face, that it appeare not vnto men how thou faſteſt. But vnto thy father which is in ſecrete. And thy father which ſeeth in ſecrete, ſhall rewarde thee openly.

As aboue of almoſe and prayer: enē ſo here Chriſt rebuketh the falſe entent and hipocriſie of faſting. That they ſought prayſe of that worke that was ordayned for to tame the fleſhe, and vſed If faſting be vſed to any other and then to tame the fleſhe, that thereby we may be the more prone to ſerue God, it is abuſed. ſuch faſhions, that all the worlde might know that they faſted, to prayſe them, and to ſay: O what holy mē are theſe, how pale and pitifull looke they, euen like death, hanging downe their heades, and beholding the earth, as mē cleane out of the world? If theſe come not to heauen, what ſhall become of vs poore wretches of the worlde? If theſe be not great in the fauour of god, and their prayers be heard whatſoeuer they aſke, in what caſe are we laye people? Happy is he that may be a brother among them, & partaker of their prayers and faſtinges, and other holy liuing. In an vnhappy, in an happy (I woulde ſay) houre was he borne that buildeth them a cell or a cloyſture, or geueth them a portion of his land to comfort them good men, in this painfull liuing and ſtraite penaunce which they haue taken vpon them. Bleſſed were he that might kiſſe the edge of the coate of one of thē. Oh, he that myght haue his body wrapped in one of their olde coates at the houre of death, it were as good to him as his Chriſtendome. &c. It appeareth alſo by that they aſked Chriſt why his diſciples faſted not as well as the phariſeyes, that they oft faſted when the common people faſted not, and all to appeare holy. As ours faſt Aduent, and beginne before Lent at Septuageſima, whē Laus tibi domine commethin.

And concerning the annointing of To annoint the head, what it meaneth. thy head. &c. is ment, as afore of turning the other cheeke, and of that the left hand ſhould not know what the right did: that is, that they ſhoulde auoyde all vaine glory, and faſt to god, and for the entent that God ordeyned it for, and that with a merry hart and chearefull countenaunce, thereby to feele the working of God, and to be ſure of his fauour. Such is the meaning, & not to bynde thē that will faſt to annointe their head and waſhe their faces. And the maner or phraſe of ſpeaking commeth of an vſage, that was among the Iewes, to annoint themſelues with ſweete and odoriferous annointmentes whēthey were diſpoſed to be merry and to make good cheare, as ye ſee how Mary of Bethanie powred a boxe of precious ointement vppon Chriſtes head at ſupper.

As cōcerning faſting, it were good, Faſtyng. that kinges and rulers did ſet an order of ſobernes among their ſubiectes, to auoyde dearth, innumerable diſeaſes, and ye great heape of vices that ſpring of intemperancy, and that they forbio not onely riote and exceſſe: but alſo all maner wanton, delicious, and cuſtomable eating and drinking of ſuch thynges as corrupt the people, & make the men more effeminate then the women, ſo that there remayneth no more tokens of a man in them ſaue theyr beardes. Our faſhions of eating make The heape of inconueniences that ſpring by •… rate & ſuperfluous 〈◊〉 , and drinking. vs ſlouthfull and vnluſty to labour & ſtudy: vnſtable, inconſtant, and lyght manered: full of wittes, after witted (as we call it) incircumſpect inconſiderate, heady, raſh, and haſty to begyn vnaduiſedly, and without caſtyng of perils, the end not cōſidered what may folow, nor ye meanes well looked vppon, how and by what way the matter might be brought to paſſe, triflers, mockers, rude, vnſauery ieſture without all maner of ſalt, and euen very apes and marineſettes, and full of wanton and ribaldiſh communication & lewde geſtures. It corrupteth the witte with fal • e iudgement, and infecteth the body with luſt, and maketh the whole man ſo vnquiet in him ſelfe, that the body cannot ſit ſtill and reſt in one place and continue in his worke, nor the mynde perſeuer and endure in one purpoſe.

Let them prouide that there be diligent fiſhyng in the Sea, & commaunde the Sea coſt and townes whether fiſh may eaſely come, to faſt Friday, Saterday Faſtyng dayes, or dayes of abſtmence are to be ordained for common weales ſake. and Wenſday to if nede be, & on the friday to eate no white meate. And let the countreys which haue none aboūdance of fiſh, yet haue white meate inough, faſt Friday and Saterday frō fleſh onely. And let thoſe countreys where ſcarſetie of both is, faſt Friday from fleſh onely, and eate fleſh Wenſday and Saterday. But abſtayne from ſupper or from dyner, or eate ſoberly thoſe dayes. And let them ſo moderate their faſtes that the people may beare it, a prouiſiō made for the old, the ſieke and fable &c. Which faſt ſhalbe a temporall thyng, for a temporall common wealth onely, & not a ſeruice to God.

Then let the Prieſtes preach firſt the law truly and teach the people to ſee their ſinnes, and ſo bryng them to repentannce: And ſecondearely the fayth of Chriſt and the forgiueneſſe of ſinne through fayth: And thyrdly almoſe, prayer, & faſting, which are the whole life of a Chriſtē man, & without which there is no Chriſten man a liue. And let them preach the true vſe of their almoſe, Almoſe. which is to helpe thy neighbour with counſell, with body and goodes and all that is in thy power: and the true vſe of prayer whiche is to bryng Prayer. his neceſſitie and thyne owne before God with a ſtrong fayth in his promiſes: and the true vſe of faſtyng, which Faſting. is to tame yt fleſh vnto y• ſpirit, that the ſoule may attende to the word of God and pray through fayth.

By theſe three we kepe the ſpirite of Almoſe, prayer, and faſting, how neceſſary. God, and both cōtinue and alſo grow in righteouſneſſe and waxe perfecter & perfecter in ſoule & body. And if theſe fayle or that we vnderſtand not the right entēt, we looſe the ſpirite againe, and the righteouſneſſe of fayth, and the true vnderſtandyng of the Scripture, and all our learnyng ſhalbe but pure darckeneſſe. And then what a blyndeneſſe is that, whēthe darckneſſe of hell is called the light of heauen.

As it is of almoſe & prayer, ſo it is Almoſe, prayer, and faſting, are inſeperable of faſtyng: iudge like of all thre. Where any one of them is, there are they all thre: and where any one is away, there is none at all. We muſt haue the profeſſion of all three euer written in our harts. I muſt euer loue my neighbour and be ready to helpe, and when occaſion is offered, then do it. I ought to cōſider and know that all commeth of God, and to knowledge that ſame to him in myne hart. And what ſo euer we neede, we ought to know, that we muſt receaue that of God, and therfore to call euer to him with a ſtrong fayth. Euen ſo I muſt euer fight agaynſt my fleſhe, and therefore euer withdraw from it all that moueth it to rebell agaynſt the ſpirite.

So now faſtyng ſtandeth not in eatyng Faſting is not in eating and drinking onely. and drinkyng onely, and much leſſe in fleſh alone. But in abſtinence of all that moueth the fleſh agaynſt the ſpirite, as long ſleepyng, idleneſſe, and filthy communication and all worldly talkyng, as of couetouſneſſe and promotion and ſuch like, and wanton cō pany, ſoft clothes, and ſoft beddes and ſo forth. Which are that right hand and right eye that muſt be cut of and plucked out, that the whole mā periſh not. And as ye can put no generall rule of almoſe or prayer, no more can ye of faſtyng. But I muſt be all way ready to cut of what ſoeuer I perceaue to ſtrēgth the fleſh agaynſt the ſpirit. And I muſt haue a diligent eye to the fleſh and his complexion, and if ought ſcape me in word or dede, ſeke whēce the occaſiō came, and at once cut of that right hand, and plucke out that eye.

If this faſt be truly preached, then is faſting good, and not afore, for making Workes make hipocrites, 〈◊〉 y• true entent be away. of hypocrites: as Chriſt would not let his Diſciples faſt before they were learned, leſt they ſhould therby haue bene no better then the Phariſeis. And then the outward faſtyng ordayned by the temporall rulers helpeth much, for the weakes ſake. Yea and though the land were ſo plenteous that it neded not to cōmaūde ſuch faſt for to auoide dearth, yet they ought to ſet ſuch vp. Becauſe of them that cannot rule them ſelues, Rulers be ordained for thē that cannot rule thēſelues. for whoſe ſakes they ought to forbyd exceſſes of tauernes and alehouſes and riotyng out of ſeaſon. For if the people could rule them ſelues, what ned rulers. Moreouer if any man priuately ſhew the Prieſt his infirmities, and the Prieſt ſee any maner of abſtinence or chaſtiſing apte for the perſon, that let him councell him to do for the ſubdueyng of the fleſh, and not commaund as a tyraunt vnder payne of damnation and to make ſatiſfaction. Thus wiſe let him ſay: brother or ſiſter: ye be boūd vnder payne of deadly ſinne to tame your fleſh by ſome maner of way that ye ſinne not agaynſt God: & I know no better then this: my councell & my deſire therfore is, that ye vſe this till either ye haue no more nede, or till god ſhew you ſome better &c. And let the elders conſider diligently the courſe of their youth, and with wiſedome, counſell and diſcrete gouernaunce, helpe the younger to auoyde the perils and ieopardies whiche they haue learned by their owne experiēce to be in that daū gerous iourney.

Moreouer when the people be fallē from their profeſſiō and from the law: Preacher: The office of a true preacher. as it ſhalbe impoſſible for the preacher, to kepe the great multitude together, if the temporal ſword be ſlacke and negligent in puniſhing open offences (as Note this well, ye temporall magiſtrates. they euer haue and wilbe, ſaue in thoſe poyntes onely wherein lyeth the pith of their owne profite and aduauntage, and the weight of their honour & main tenaunce of their dignities) and when God alſo (as hys promiſe is) hath brought vppon them the curſes of the law: hunger, dearth, battaile, peſtilence and all maner of plagues with all miſfortune and euill lucke. Then let the true preachers be importune, & ſhew the people the cauſes of their miſerie & wretched aduerſitie, and expounde the law to them and bring them to knowledge of their ſinnes, and ſo binde their conſciences and draw them to repentaunce and to the appointement & couenaunt of the Lord agayne. As many Prophets, Prieſtes, yea and Kynges of the old Teſtamēt zealous Preachers. holy Prophetes, Prieſtes and Kinges in the old Teſtament did call the people backe and brought them agayne in tyme of aduerſitie, vnto the appoyntement of the Lord. And the Prieſt, Prophete or Kyng in Gods ſtede ſmote handes with them, and tooke an oth of them, to be the Lordes people and to turne agayne to the Lordes couenaūt, for to keepe his law and to beleue in his promiſes. And God immediatly withdrew his hand and ryd them out of all captiuitie and daunger, & became as mercyfull as euer before.

But we Chriſtē haue bene very ſeldome or neue called agayne to the couenaunt of the Lord, the law of God Papiſtes haue often bene called to the Popes couenaunt, but ſeldome to the Lords. and fayth of Chriſt: But to the couenaunt of the Pope often. As he now clocketh a paſe for his chekyns & will both proue all his old policies, & ſeke and imagine new practiſes. And if the people come agayne let the Prieſt or Byſhop after the enſample of the Prophetes and hygh Prieſtes of the Iſraelites take an oth in Gods ſtede of the Kyng and Lordes. And let the Kyng and Lordes receaue an othe of the people, and folow the example of the Niniuites in faſtyng and praying.

Some man will ſay: ſeyng faſtyng Obiection. is to withdraw all pleaſures from the body and to puniſh the fleſh, then God deliteth in our payne takyng &c. I aū ſwere: God deliteth in true obedience Solution. & in all that we do at his commaundement and for the entent that he commanndeth it for. If thou loue and pitie thy neighbour and helpe him, thy almoſe is acceptable. If thou do it of vayne glory to haue the prayſe that belongeth to God, or for a greater profite onely, or to make ſatiſfactiō for thy ſinnes paſt and to diſhonour Chriſtes bloud, which hath made it all ready: then is thyne almoſe abhominable. If thy prayer be thākes in hart or callyng to God for helpe with truſt in him accordyng Payne. to his promiſe: thē thy prayer pleaſeth. If thou beleue in Chriſtes How God delueth in our payne takyng. bloud for the remiſſion of ſinnes, and henceforth hateſt ſinne, that thou puniſheſt thy body to fle thy luſtes & to kepe them vnder that thou ſinne not again, then it pleaſeth God excedingly. But & if thou thinke that God delyteh in the worke for the worke it ſelf, the true intent away, & in thy payne for thy pame it ſelfe, y• art as farre out of the way as frō heauen to the earth. If y• wouldeſt kil thy body or whē it is tame inough▪ payne him further that thou were not able to ſerue God & thy neighbour, accordyng to the rowme and eſtate thou art in, thy ſacrifice were cleane without ſalt, & all together vnſauery in the taſt of God, and thou mad and out of thy witte. But and if thou truſt in thy worke, then art thou abhominable.

Now let vs looke on the Popes Faſt. faſt. Firſt the entent ſhould be to • ame thy luſtes, not lechery onely, but pr •… The intent of faſtyng what •… s. chiefly, wrath, malice, hate, 〈◊〉 , & couetouſnes, and to keepe the lawe of God, and therefore ſtandeth not in meate and drinke onely, but how they keepe Gods lawe, compare it to their deedes and thou ſhalt ſee. Secondarily Faſt. the faſt of the olde lawe was, to put How the Iewes did faſt. on mourning clothes, as heire or ſack, and neither to eate nor drinke v •… ll night, and all the while to pray and to do almoſe deedes and ſhewe mercy. And at euen they eate fleſhe and what God geue, ſoberly as little as woulde ſuſtaine the body. &c. The Popes faſt Faſt. The popes faſt. is commonly, onely to eate no fleſhe. I ſay not looke how leaue they be, but conſider what a taming of the fleſhe it is, to eate ten or twenty manner of fiſhes dreſſed af • er the coſtlieſt maner, & to ſitte a cople of houres, and to poure in of the beſt wine and Ale that may be gotten. And at night to banquet with A feaſ • yng faſt. dew (as they ſay) of all maner of fruits and confections, marmelad, Succad, Grenegynger, comffettes, ſugerplate, with malmeſay & romney burnt with ſuger, Synamond & cloues, with baſtarde, Muſcadell and Ipocraſie. &c. Thinke ye not that ſuch dewes wyth drinking a peece of ſaltfiſhe or a Pickrell, doth not tame yt body excedingly?

Furthermore that the true entent is Faſlyng. away both of their faſting & prayers, it is euident: firſt by the multiplying The true intent is away from the Popes faſtyng. of them, for when the Iewes had loſte the vnderſtanding of their ſacrifices, and did beleue in the worke, then they were mad vpon them, that well was he that could robbe him ſelfe to offer moſt: in ſo much that the Prophetes cryed out againſt them, that their offeringes ſtanke in the noſe of God. And ours had ſo multiplyed their faſting that they coulde no longer beare them. At the beginning they were tollerable for the vauntage: quia leuis eſt labor cū l •• ro. But when they had purchaſed inough and inough agayne, they became intollerable. And therefore all our Monkes whoſe profeſſion was neuer to eate fleſhe, ſet vp the Pope, & tooke diſpenſations, both for that faſt, and alſo for their ſtraite rules, & made their ſtraite rules as wide as ye hoodes of their cowles. And as for the hipocriſie Monkes made the Pope a •… od for his diſpenſations. of the fratrie where they eate but inuiſible fleſh, or that is interpret to be no fleſhe is ſpoken of in other places. An other prooffe is, that they ſo long a tyme haue geuen pardons of the merites of their faſting, as though they had done more then inough for themſelues, and of that marchaundiſe haue gotten all they haue, and haue brought the knowledge of Chriſtes bloude cleane into darckneſſe. And laſt of all, what ſhall I ſay of the open idolatry of innumerable faſtes: of ſaint Brandons faſt, Saint Patrickes faſt, of 4. holy Fridayes, of Saint Antonies betwene Saint Maries dayes, of our Lady faſt, either vij. yeare the ſame day that her day falleth on in March, and then beginne, or one yeare with bread and water, and all for what purpoſes, ye know well inough, and of ſuch like, I trowe ten thouſand in the worlde. And who hath rebuked them?

See that ye gather not treaſure vppon the earth, where ruſt and mothes corrupt, and where theues breake vp and ſteale, But gather you treaſure in heauen, where neither ruſt nor mothes corrupt, and where theeues neither breake vp not ſteale. For where your treaſure is, there will be your hartes alſo.

Note the goodly order of Chriſtes preaching. Firſt he reſtored the true vnderſtanding of the lawe, then ye true intent of the workes. And here conſequently Couetouſnes 〈◊〉 at a 〈…〉〈◊〉 is. he rebuketh the mortall foe & ſworne enemy, both of true doctrine and true liuing, which is couetouſnes the roote of all euill ſayth Paule. 1. Tim. 6. Couetouſnes is Image ſeruice. Col. 3. It maketh men to erre frō the faith. 1. Tim. 6. It hath no part in the kingdome of Chriſt & God. Ephe. 5. Couetouſnes hardened the hart of Pharad that the fayth of the miracles of God could not ſinke into it. Couetouſnes did make Balam which knew all ye truth of God to hate it, & to geue the moſt peſtilent and poyſonfull coū cell againſt it, that hart could imagine, euen for to deſtroy it if it had bene poſſible. Couetouſnes taught the falſe prophetes in the olde teſtament to interpret the law of God falſely, and to peruert the meaning and entent of all the ſacrifices and ceremonies, and to ſlea ye true preachers that rebuked thē.

And with their falſe perſwaſions they did leade all the kinges of Iſraell out of the right way, and the moſt part of the kynges of Iuda alſo. And Peter in the ſecond chapter of his ſecond Epiſtle 2. Pet 〈◊〉 . propheſieth that there ſhould be falſe teachers among vs, that ſhoulde follow the way of Balā (that is to ſay, for couetouſnes perſecute the truth) & thorow couetouſnes with fained wordes to make marchaundiſe of the people, and to bring in dampnable ſectes to. And here ye haue an infallible rule Couetouſnes cannot but erre. that where couetouſnes is, there is no truth: no though they call themſelues the church, and ſay thereto that they cānot erre. Couetouſnes kept Iudas ſtil in vnbeliefe though he ſaw and did alſo many miracles in the name of Chriſt, and compelled him to ſell hym to the Scribes and Phariſeis: for couetouſnes is a thyng merciles. Couetouſnes made the Phariſeis to lye on Chriſt, to perſecute hym, and falſely to accuſe hym. And it made Pilat though he founde hym an innocent, yet to ſlay him. It cauſed Herode to perſecute Chriſt yet in his cradell. Couetouſnes maketh hipocrites to perſecute ye truth againſt their owne conſciences, and to lye to Princes, that the true preachers moue ſedition and make their ſubiects to riſe againſt them, and the ſayd couetouſnes maketh the Princes to beleue their wicked perſwaſions, and to lēde their ſwordes to ſhed innocent bloud.

Finally couetouſnes maketh many (whom the truth pleaſeth at the beginning) to caſt it vp againe and to be afterward the moſt cruell enemies therof, after the enſample of Symon Magus. Act. 8. Yea and after the enſample of Sir Thomas More K. which knew the truth, and for couetouſnes More. forſooke it agayne, and conſpired firſt with the Cardinall to deceaue ye kyng, and to leade hym in darcknes. And afterwarde when the light was ſprong vpon them, and had driuen thē cleane out of the ſcripture, and had deliuered it out of their tyranny, and had expelled the darcke ſtinking miſte of their deueliſh gloſes: and had wiped away the cobwebbes which thoſe poyſoned ſpiders had ſpread vpon the face of the cleare text, ſo that the ſpiritualtie (as they call themſelues) were aſhamed of their part, as ſhameleſſe as they be: yet for all that, couetouſnes blynded the eyes of that glering Foxe, more & Couetouſnes blinded the eyes, & hardened ye hart of Sir Thomas More. more, and hardened his hart agaynſt ye truth, with the confidence of his painted Poetry, babbling eloquence, and iuggeling arguments of ſubtill ſophiſtry, grounded on his vnwritten verities, as true and as autentike as hys ſtory of Ʋtopia. Paule therefore biddeth Timothy to charge the rich to beleue in the liuing god, and not in their vncertaine riches, for it is impoſſible for a couetous Idolater or Image ſeruer, that truſteth in the dead God of his riches, to put hys truſt in the lyuing God.

One miſery is, that they which here gather & lay vp, cannot tell for whom. The cōmodities that folow couetous and worldly rich men. An other is, ruſt, canker, mothes, and a thouſād miſfortunes, beſide, theues, extortioners, oppreſſors, & mighty tirants, to ye which ye rich be euer a pray. And though they proſper to ye end outwardly, yet feare euer guaweth their hartes inwardly. And at the houre of death they know & feele that they haue gathered naught, & then ſorrow they, and are like one that dreameth of riches, and in the morning when he findeth nought, is heauy and ſory for the remēbraunce of the pleaſaunt dreame. And finally when they be moſt loth to die and hope to liue long, thē they periſhe ſodainly, after the enſample of ye rich man which entended to make him larger barnes and ſtore houſes. Happy therfore is he that layeth vp treaſure • uke. xij. in heauen, and is rich in faith and good workes: for the rewarde thereto promiſed ſhall God kepe ſure for him: no man can take it away. Here is not forbidden to haue riches. But to loue it, to truſt in it, and to be carefull for it. For God hath promiſed to care for vs, and to geue vs inough, & to keepe that which is gotten, if we will care to keepe his commaundementes. Whatſoeuer office or degree thou art in, in this world, do the dutie of thine office diligently, and truſt in God, & let hym care. If thou be an huſband man, eare and ſow, and huſband thy ground, and let God alone for the reſt, he will care to make it grow plenteouſly, and to ſend ſeaſonable weather to haue it in, and will prouide thee a good market to ſell▪ &c.

In like maner, if thou be a kyng, do the office of a king, and receaue the duties of the kyng, and let God care to keepe thee in thy kingdome. His ſauour ſhall do more for thee thē a thouſand millions of golde, and ſo of all other. He that hath but a little and is ſure that God ſhall keepe both him & it, is richer then he which hath thouſandes, and hath none other hope thē that he and it muſt be kept wyth hys owne care and policy.

And finally marke one point in Luke. 14. None of them that re • uſeth Luke. xiiij. not al that he poſſeſſeth cā be my diſciple, that is, he that caſteth not away y• loue of all worldly thinges, can be no ſcholer of Chriſtes to learne his doctrine. Thē he addeth that ſalt is good, but if the ſalt be vnſauery or hath loſt his ve •… e, what can be ſeaſoned therwith? verely nothing. Now by ſalt is vnderſtand the doctrine, and the meaning Couetouſnes maketh the ſalte of Godes worde vnſauery. is, if ye be couetous and loue worldly thinges, it will corrupt ye ſalt of your doctrine, ſo that whatſoeuer you powder therewith it ſhalbe more vnſauery then before.

Where your treaſure is, there are your hartes. If your treaſure be in ye worlde, ſo is the loue of your hartes. And if ye loue the world & the thynges of the world, the loue of God is not in you, and the loue of God is the loue of his commaundements: and he that Couetouſnes maketh a falſe Prophet. loueth not Gods commaundementes ſhall neuer preach them truely, becauſe he loueth them not. But ſhall corrupt them with gloſes that they may ſtand with that which his hart loueth, and vntill they haue an other ſence then euer God gaue them. Ergo no couetous perſon can be a true Prophet. It is not for nought then that Chriſt to oft and ſo diligently warneth his diſciples to beware of couetouſnes, as of that thing which he wiſt well had euer corrupt the woorde of God, and euer ſhoulde.

The light of thy body is thyne eye, wherfore if thine eye be ſingle, all thy body ſhall be full of lyght. But and if thine eye be wicked, thā ſhall thy whole body be darcke. If therfore the light that is in thee be darckneſſe, how great is that darkneſſe.

Note the concluſion wyth a proper ſimilitude. The eye is the light of the body, and by the light of the eye all other Darckeneſſe. members ſee and are gouerned. As long as the eye ſeeth, hand & foote do their duties, neyther is there any feare that a man ſhould ſinnible or fall into fire or water. But if the eye be blynde, all the body is blinde, and that ſo blinde that there is no remedy at al: ſet a candle before him, he ſeeth not, geue hym a lanterne in hys hand, and yet he goeth not ſtraighte. Bring him out into the ſunne & point hym vnto yt which thou wouldeſt haue hym ſee, yt boteth not. Euen ſo, if couetouſneſſe Couetouſnes cauſeth darckneſſe. haue blinded the ſpirituall eye, & peruerted the right entent of the lawe of God, and of the workes commaunded by God, and of the ſacrif • ce, ceremonies, and ſacramentes, and of all other ordinaunces of God (which entent is the ſpirituall eye) then is all the doctrine darcke and very blyndnes: yea and then how darke is the darcknes, when that which is pure blindnes is beleued to be light? how darcke is the doctrine of them that teach that a man may compell God wyth the woorkes of free will to geue them hys fauour & grace, or make God vnrighteous? How darcke is the doctrine of them which (to ye rebuke of Chriſtes bloud) teach that woorkes do iuſtifie before God, and make ſatifaction for ſinnes? How blinde are they which thinke prayer to be the pattering of many wordes, and will therefore not onely be prayſed and payed of the world, but alſo by the title thereof chalenge heauē & not by ye merites of Chriſtes bloud? How darcke is the doctrine of them whoſe fayth is onely and all together in appointmentes which they themſelues haue fayned betwene them and God, vnto which yet God neuer ſubſcribed: In which alſo they aſſigne what worke and how much they will do, and what rewarde, and how great God muſt geue them, or chuſe whether he will be vnrighteous.

How darcke is the doctrine of them Darckeneſſe. that ſay ſtifly that the worke of the Sacramentes in it ſelfe (not referring it to ſtyrre vp the faith of the promiſes annexed to thē) doth iuſtifie: and affirme that bodely payne for the payne it ſelfe (not referryng it either to the loue of ye law of god or of their neighbour) doth pleaſe God? How darcke, damnable & deueliſh is the doctrine of them which not onely thinke lucre to be the ſeruice of God, but alſo are ſo farre paſt all ſhame that they affirme they be the holy Church and cannot erre, and all that The da •• nes of the Popes doctrine here plainely appeareth. they decree, muſt be an article of our fayth, and that it is damnable once to doubt or ſearch the Scripture whether their doctrine will therto agree or no: But ſay their decrees muſt be beleued as they ſound, how contrary ſo euer the Scripture be: and the Scripture muſt be expounded and made agree to them. They neede not to regarde the Scripture, but to do and ſay as their holy Ghoſt moueth them: and if the Scripture be contrary, then make it a noſe of waxe and wreſt it this way and that way till it agree.

Faith of workes was the darckneſſe of the falſe Prophets, out of the which Fayth in workes is darckneſſe. the true could not draw them. Faith of workes was the blyndneſſe of the phariſeis, out of the which neither Iohn Baptiſt nor Chriſt could bryng them. And though Iohn Baptiſt pyped to them with reaſons of the Scripture in uincible, and Chriſt therto added miracles, yet the Phariſeis would not daunce. For Iohn Baptiſt (as they thought) was to mad to lyue ſo ſtrayte a life, and to refuſe to be iuſtified therby. And as for Chriſt & his Diſciples, the Phariſeis were much holyer them ſelues, faſted oftener, and prayed thicker, yea and vttered many mo wordes in their prayer then they. Fayth of workes is that belefe of the Turkes & Iewes which driueth them euer away from Chriſt. Faith of workes hath ben that light of darcknes in which a great part of vs Chriſten haue walked euer ſence Pelagius and Fauſtus, well about xij. C. yeares, and euer mo and mo: & in which all our religious haue walked all and more to this foure or fiue hundred yeare: & in which the Prieſtes alſo haue walked a long ſeaſon, the Lord bryng them out agayne.

Finally how darcke is the darckneſſe Darcknes. when a Phariſey and a very Pelagian ſtandeth vp, and preacheth agaynſt the Phariſeis & the Pelagians and is alowed of al ye audience? And in concluſion when the world euer ſence it began hath & doth of naturall blindneſſe beleue in their owne workes, thē if the Scripture be peruerted to confirme that errour, how ſore are their hartes hardened and how depe is that darckeneſſe.

No man can ſerue two maſters, for he ſhal either hate the one, and loue the other, or cleaue to the one, and deſpiſe the other. Ye can not ſerue God and Mammon.

Mammon is riches or aboundance Mammon what it is. of goods. And Chriſt concludeth with a plaine ſimilitude, that as it is impoſſible to ſerue two contrary maſters, & as it is impoſſible to be retayned vnto two diuers Lords, which are enemies one to the other, ſo is it impoſſible to ſerue God and Mammon. Two maſters of one mynde, & one will, might a man ſerue: for if one wil, one mynde, and one accorde be in twenty then are they all but one maſter. And two maſters where one is vnder the other and a ſubſtitute, may a man ſerue. For the ſeruice of the inferiour is the cōmaundement of the ſuperiour. As to ſerue & obey Father, Mother, Huſband, Maſter and Lord is Gods commaundement. But and if the inferiour be of a contrary will to the ſuperiour, & commaūde any contrary thing, then mayſt thou not obey. For now they be two cōtrary maſters. So God and Mammon Mammon is a God. are two cōtrary maſters: yea two contrary Gods, and of contrary commaundementes.

God ſayth, I thy Lord God am but one, & me ſhalt yu ſerue alone: that is, yu ſhalt loue me with all thyne hart, or with thyne whole hart, with all thy ſoule & with all thy might. Thou ſhalt neither ſerue, obey or loue any thyng ſaue me and that I byd thee: & that as farre and no further then I byd thee.

And Mammon ſayth the ſame. For Mammon wilbe a God alſo and ſerued and loued alone.

God ſayth, ſee thou loue thy neighbour, that thou labour with thine hāds to get thy liuyng and ſomewhat aboue to helpe him.

Māmon ſayth, he is called thy neighbour, becauſe he is nye thee. Now who is ſo nye thee as thy ſelf. Ergo proximus eſto tibi: that is loue thy ſelfe, & make lewde and vyle wretches to labour diligently to get thee as much as thou mayſt, and ſome ſcrappes aboue for them ſelues. Or wilt thou be perfect? Then diſguiſt thy ſelfe and put on Mammon maketh mē diſguiſe thē ſelues. a gray coate, a blacke or a pyed & geue thy ſelfe to deuotion, deſpiſe the world and take a couetous, (I would ſay a contemplatiue life) vpon thee. Tell the people how hoate Purgatorie is, and what paynes there muſt be ſuffered for ſmall fantes. And then geue mercyfully a thouſād folde for one, ſpirituall for temporall: geue heauen, and take but houſe and land, and fooliſh temporall thynges.

God ſayth, iudge truly betwene thy brethren, and therefore take no giftes. Mammon ſayth, it is good maner and apoynt of curteſie to take that is offered. And he that geueth thee loueth thee better then ſuch a chur •… e that geueth thee naught, yea & thou ar • more bound to fauour his cauſe?

God ſayth, fell and geue almoſe.

Mammon ſayth lay vp to haue inough to mainteyne thyne eſtate and to defēd thee from thyne enemyes and to ſerue thee in thyne age. &c.

For as much then as God & Mammon The ſeruauntes of Mammon are not o • Chri •• es Church. be two ſo contrary maſters, that whoſoeuer will ſerue God, muſt geue vp Mammon, and all that will ſerue Mammō muſt forſake God: it foloweth that they which are the ſworne ſeruaūts of Mammon, and haue his holy ſpirite, and are his faithfull Church, are not the true ſeruaunts of God, nor haue his ſpirite of truth in them, or can be his true Church.

Moreouer ſeing that God & Mammon be ſo contrary that Gods worde The ſeruaunt of Mammon to no true preacher. is death in Mammons eare, & his doctrine poyſon in Mammons mouth: it foloweth that if the miniſters of Gods word: do fauour Mammon, they will ſo faſhion their ſpeach & ſo ſound their wordes that they may be pleaſaunt in the eares of Mammon.

Finally alonely to haue richeſſe is To bee Mammōs ſeruaunt what it is. not to be the ſeruaūt of Mammon, but to loue it and clea • e to it in thyne hart. For if thou haue goods onely to maint • ine the office whiche God hath put thee in, & of the reſt to helpe thy neighbours nede, ſo art thou Lord ouer thy Mammon and not his ſeruaunt. Of thē that be rich, how ſhalt thou know Mammōs ſeruaunt how he is knowen. the maſter of Mammon from the ſeruaunt? verely firſt by the gettyng, ſecondarely when his poore neighbour complaineth, if he be Mammons ſeruaunt, Mammon wil ſhut vp his hart and make hym without compaſſion. Thirdly the croſſe of Chriſt will trye them the one from the other. For whē perſecution ariſeth for the word: then will the true ſeruaunt of Chriſt byd Mammon • dew. And the faithfull ſeruaunt of Mammon will vtter his hypocriſie, and not onely renounce the doctrine of Chriſt, but alſo be a cruel & a ſharpe perſecuter therof, to put away all ſurmiſe, and that his fidelitie which he hath in his maſter Mammon, map openly appeare.

Therfore I ſay vnto you, care not for your lyues what ye ſhall eate, or what ye ſhall drinke, neither for your bodyes what ye ſhall put on. Is not the lyfe more then meate, and the body more then the rayment?

He that bundeth a coſtely houſe euē to the tylyng, will not leaue there and loſe ſo great coſt for ſo ſmall a trifle more. No more will he that gaue thee ſo precious a ſoule & ſo bewtifull a body, The goodnes of god towarde mankynd. let either of them periſh agayne before ye day, for ſo ſmall a thnig as foode or rayment. God neuer made mouth but he made meate for it, nor body but he made rayment alſo. Howbeit Mā mon blindeth our eyes, ſo that we can neither ſee nor iudge a right.

Behold the foules of the ayre, how they ſow not, neither reape nor gather into ſtorehouſes, and yet your heauenly father fedeth them. And are not ye farre better then they? Which of you with takyng thought, is able to put one cubite vnto his ſtature?

He that careth for y• leaſt of his creatures will much more care for yt greateſt. Byrdes & beaſtes teache vs to put away care. The byrdes of the ayre and beaſts preach all to vs that we ſhould leaue caring and put our truſt in our father. But Mammon hath made vs ſo dull and ſo cleane without capacitie that none example or argument be it neuer ſo vehement, cā enter the wittes of vs, to make vs ſee or iudge a right. Finally what a madnes it is to take ſo great thought for fode or rayment, when the wealth, health, life of thy body and all together is out of thy power. If all the world were thyne thou couldeſt not make thy ſelfe one inche lēger, nor that thy ſtomacke ſhall diſgeſte the meate that thou putteſt into it: No thou art not ſure that that whiche thou putteſt into thy mouth ſhall go through thee or whether it ſhall choke thee. Thou canſt not make when thou lyeſt or ſitteſt down that thou ſhalt ariſe agayn, or when thou ſlepeſt that thou ſhalt awake agayne, or that thou ſhouldeſt liue one houre lōger. So that he which cared for thee when thou couldeſt not care, muſt care for thee ſtill or els thou ſhouldeſt periſh. And he will not care for thee to thy ſoules profite, if thou miſtruſt him and care for thy ſelfe.

And for rayment why take ye thought? Behold the lylies of the field, how they grow, they labour not, neither ſpynne. And yet I ſay to you that euen Salomon in all his glorie was not apparelled lyke one of them. Wherefore if the graſſe whiche is to day in the fieldes and to morow ſhalbe caſt into the furnace, God ſo clothe, howe much more ſhal he do the ſame vnto you, O ye of litle fayth?

Not onely foule and beaſt, but alſo Care. tree herbe, & all the floures of the earth do crye vnto vs, to truſt God and to caſt away all care that is coupled with couetouſneſſe of more then ſufficient to beare the charges whiche we haue in our handes, by the reaſon of the ſtate we be in the world: and all care that is annexed with miſtruſt, that God ſhuld not miniſter inough to beare all our charges: if we endeuer our ſelues to keepe his commaundementes and to do euery man his craft or office he is in truly, and (when God to proue vs, ſuffereth vs to haue neede of our neighbours) we firſt complayne to God, & deſire him to prepare the hartes of our neighbours agaynſt we come to deſire their helpe.

But Māmon pypeth an other ſong, ſaying: if thou ſhouldeſt make no other Mammon. maner of labour for a benefice, then as if thou careddeſt not whether thou had deſt it or haddeſt it not, it would be lōg ere thou gatteſt one, all would be take out of thyne hand? I aunſwere: as thy labour was to get it, ſuch ſhalbe thy be hauiour in it: as thou flatteredeſt to haue it, ſo ſhalt thou it it. And as thou boughteſt and ſouldeſt to get it, ſo ſhalt thou ſell in it to bye • auour and to be ſet by in the world. If thy principall in tent that thou ſeekeſt a benefice for, be lucre, then take hede to the example of thy forefather Symon Magus. Let thy Actes. 〈◊〉 . care therefore be to do the office that God putteth thee in trulye, and the bleſſyng that he coupleth thereto that take with thankes, and neither care nor couet further.

Take no thought therefore ſaying: What ſhall we eate or what ſhall we drinke, or what ſhall we put on? all theſe thynges the heathen ſeke. Yea and your heauenly father knoweth that ye neede all theſe things. But ſeke firſt the kyngdome of God and the righteouſneſſe therof, and all theſe thynges ſhalbe miniſtred vnto you.

Be not like the heathen which haue no truſt in God nor his word, nor beleue any life to come. Let them vexe them ſelues and ech be a deuill to an other ſor worldly thynges. But comfort Conenaūt. keepe couenaunt with God and he ſhal keepe promiſe wyth thee. thou thy ſelf with y• hope of a better life in another worlde, euer aſſured that y• ſhalt haue here ſufficient, onely if thou keepe couenaunt with the Lord thy God, and ſeke his kyngdome and the righteouſneſſe therof aboue all things. The kyngdome of God, is the Goſpel and doctrine of Chriſt. And the righteouſneſſe Kingdome of heauen, what. therof, is to beleue in Chriſtes bloud for the remiſſion of ſinnes. Out of which righteouſneſſe ſpringeth loue to God, & thy neighbour for his ſake, which is alſo righteouſneſſe as I haue ſayd afore, ſo farre as it is perfect, and that which lacketh is ſupplied by faith in Gods word, in that he hath promiſed to accept that, til more come. Then Righteouſnes of the kingdome of heauen, what it is. foloweth the outward righteouſneſſe of workes by the which, and diligent recording of Gods word together, we grow and waxe perfect and keepe our ſelues from goyng backe and loſyng the ſpirite agayne.

And theſe haue our ſpiritualtie with their corrupt doctrine myngled together: that is to ſay, the righteouſnes of the kyngdome of God, which is fayth in Chriſts bloud: & the outward righteouſnes of the mēbers that we aſcribe to the one that pertaineth to the other.

Seke the kingdome of heauen therfore and the righteouſneſſe of the ſame, and be ſure thou ſhalt euer haue ſufficient, and theſe thynges ſhalbe miniſtred vnto the, that is to ſay: ſhall come of their owne accord by the promiſe of God: yea Chriſt promiſeth thee an hū dredfolde euen in this life, of all that thou leaueſt for his ſake. If that were true would ſome ſay, who would not rather ſerue him then Mammon? yet is it true. For firſt if thou be ſeruaunt of Mammō, thou muſt kepe thy God, and thy God not thee. And euery man that is ſtrōger then thou, will take thy God from thee. Moreouer God will take either thee from thy Mammon, or thy Mammon from thee, ere thou wouldeſt, to aduenge▪ him ſelfe of thy blynd vnkyndneſſe, that when he hath made thee and geuen thee all, thou forſakeſt him and ſerueſt his mortall enemy. But if thou folow Chriſt, all the world (and let them take all the deuils I • thou folow Chriſt, thou canſt not 〈…〉 ſufficient liuing. in hell to them) ſhall not be able to diſappointe thee of a ſufficiēt lyuing. And though they perſecute thee from houſe to houſe a thouſand tymes, yet ſhall God prouide thee of an other with all things ſufficient to liue by. Now compare ye ſuretie of his, with y• incertaintie of the other: & then the bleſſed end of this (that heauē is promiſed thee alſo) with the miſerable departyng from the other ſo ſore agaynſt thy will, and then the deſperation that thy hart • eeleth that thou art all ready in hell. And thē may not this be wel called a thouſand fold more then the other.

Care not then for the day folowyng, but let the day folowyng care for it ſelfe. For the day that is preſent, hath euer inough of his owne trouble.

If thou looke well on the conenaūt Care. that is betwene thee & thy Lord God, on the one ſide, and the temptations of the worlde, the fleſhe and Satan on the other: thou ſhalt ſoone perceiue that the day preſent hath euer inough to be cared for, & for which thou muſt • ry inſtantly to God for helpe alſo, though thou do thy beſt. Now thē ſeing yt day preſent is ouercharged with her owne care, what madneſſe is it to lade vpon her alſo the care of the day folowing, yea the care of a yeare, ye of xx. yeare, or as though thou neuer entendeſt to die, and to torment and vexe the ſoule thorow miſtruſt and vnbeliefe, & to make thy life ſoure and bitter, and as vnquiet▪ as the lyfe of the deuilles in hell?

Therefore care day by day, & houre What we ought ch •• •• eſt to care for. by houre earneſtly to keepe the couenaunt of the Lord thy God, and to recorde therein day and night, and to do thy part vnto the vttermoſt of thy power. And as for Gods part, let hym care for it himſelfe, and beleue thou his wordes ſtedfaſtly: and be ſure that heauen and earth ſhal ſooner periſhe then one iote bide behinde of that he hath promiſed. And for thine owne part alſo, care not of that maner, as though thou ſhouldeſt do all alone. Nay: God hath firſt promiſed to helpe thee: Secondarily to accept thine hart, and that little y• thou art able to do, be it neuer ſo imperfect: Thirdly though wynde, weather & the ſtreame cary thee cleane contrary to thy purpoſe, yet becauſe thou bideſt ſtill in thy profeſſion, ready to turne the right courſe as ſoone as y• tempeſt is a little ouer blowen, God promiſeth to forgeue that, & not yt leſſe to fulfill his promiſes of one iote.

Doth Chriſt ſo defend his, that they Tempte. Why God letteth hys children be tempted with aduerſitie. neuer come in daunger of trouble? yes they come into ſuch ſtraites oft, that no witte nor reaſon can ſee any way out, ſaue fayth onely is ſure that God hath & will make a way thorow. But that temptation is but for an houre to teach them, and to make them feele the goodnes of their father, and ye paſſions of their brethren and of their maſter Chriſt alſo. It is but as a louyng mother, to make her childe to perceaue and feele her kindnes (to loue her aagaine and be thankfull) letteth it hunger in a morning. And when it calleth for his breakfaſt, maketh as ſhe heard not, til for paine and impaciencie it beginneth to cry a good. And then ſhe ſtilleth it and geueth it all that it aſketh and more to, to pleaſe it. And when it is peaced and beginneth to eate, and reioyceth and is glad and fayne, ſhe aſketh who gaue thee that, thy mother? and it ſayth ye: Then ſayth ſhe: Am not I a good mother that geue thee all thynges? and it anſwereth, ye. And ſhe aſketh, wilt thou loue thy mother. &c. And it ſayth ye, and ſo commeth it to the knowledge of hys mothers kindneſſe, and is thankfull. Such is the temptation of Chriſtes elect, and other wyſe not.

Here is not forbiddin all manner of What care is forbiddē. care, but that worldly and deuilliſhe care that ſpringeth of an inordinate loue to worldly thynges, and of myſtruſt in God. As for an enſample: I couet inordinatly more then ſufficient, or but euē that I haue nede of. And it (becauſe I miſtruſt God and haue no hope in hym, and therefore pray not to him) commeth not: Then I mourne, ſorrow and pine away, and am whole vnquiet in mynehart. Or whether I haue to much or but ſufficient, and loue it inordinatly: then I care for the keeking. And becauſe I miſtruſt God, & haue no hope in him, that he wil helpe me, therefore when I haue locked doores, chambers and cofers, I am neuer the nerer at reſt, but care ſtil and caſt a thouſand perilles, of which the moſt part were not in my might to auoyde though I neuer ſlept. And where this care is, there can the word of God haue no reſting place, but is choked vp as ſoone as it is ſowne.

There is an other care that ſpringeth out of the loue of God (for euery loue hath her care) & is a care to keepe Care: wh •… care euery man ought to haue. Gods commaundementes. This care muſt euery man haue. For a mā liueth not by bread onely, but much more by euery worde that proceedeth out of the mouth of God. The keping of Gods commaundement is the life of a man, as well in this world as in the worlde Gods commaundement is mans lyfe. to come. As childe obey father & mother, that thou mayſt long liue on the earth. And by father & mother is vnderſtand al rulers. which if thou obey, thy bleſſing ſhall be long life: and contrary if thou diſobey, ſhort life: and ſhalt either periſhe by the ſworde, or by ſome other plague, and that ſhortly. And euen ſo ſhal the ruler, if he rule not as God hath commaunded. Oppreſſe thou a widow and fatherleſſe children (ſayth God) and they ſhall cry to me, and I will heare their voyce, & Exod. xx. then will my wrath waxe hot: ſo I will ſinite you with ſworde, & your wiues ſhall be widowes, & your children fatherles.

Some will ſay, I ſee none more proſper or longer continue then thoſe Why God ſuffereth tirauntes to proſper. that be moſt cruell tyrauntes. What then? yet ſay I that God abideth euer true. For where he ſetteth vp a tyraūt and continueth him in proſperitie, it is to be a ſcourge to wicked ſubiects that haue forſaken the couenaunt of the Lord their God. And vnto them hys good promiſes pertayne not, ſaue hys curſſes onely. But if ye ſubiectes would turne and repēt, and folow the wayes of God, he would ſhortly deliuer thē. How be it, yet where the ſuperior corrupteth, the inferior which els is diſpoſed inough to goodnes, God wyll not let them long continue.

An expoſition of the ſeuenth Chapter.

IVdge not, that ye be not iudged. For as ye iudge, ſo ſhall ye be iudged. And wyth what meaſure ye mete with the ſame ſhall it be meaſured to you agayne. Why lookeſt thou on the mote that is in thy brothers eye, and markeſt not the beame that is in thine owne eye? Or how canſt thou ſay to thy brother. Let me plucke out the mote out of thine eye, and behold, there is a beame in thyne owne eye? Thou hipocrite, plucke firſt the beame out of thine owne eye, and then thou ſhalt ſee clearely to plucke the mote out of thy brothers eye.

This is not ment of the temporall Iudgyng. iudgemētes: for Chriſt forbad not that, but oft did ſtabliſhe it, as do Peter & Paule in their Epiſtles alſo. Nor here is not forbidden to iudge thoſe deedes which are manifeſt againſt the lawe of God: for thoſe ought euery Chriſtē mā to perſecute, yet muſt they do it after the order that Chriſt hath ſet. But whē he ſayth: hipocrite, caſt out firſt the What iudgyng is to be rebuked beame that is in thyne owne eye: it is eaſie to vnderſtand of what maner of iudging he meaneth.

The hipocrites will haue faſtings, prayinges, kneling, crouching, ducking, and a thouſand ceremonies of their owne inuention. And whoſoeuer do not as they doo, him they counte a dampned ſoule by and by. To Chriſt they ſay, why faſt not thy diſciples, as the Phariſeyes do? Why plucke they the eares of corne and rubbe them in their handes (though they did it compelled with pure hunger) and do that is not lawfull on the Sabboth day? Why breake ye the traditions of our Elders, and waſhe not when ye ſitte downe to meate? yea and why dooſt thou thy ſelf heale the people vpon the holy day? Why diddeſt thou, not onely heale him that was bedred 38. yeares, All dayes are indifferent to do good dedes to y• prayſe of God. & the profite of our neighbore. but alſo baddeſt him beare his bedde away vpon the Saboth day? Be there not workyng day ſufficient to do good deede to the prayſe of God, and profite of thy neigybour, but that thou muſt breake thy Saboth day? He cannot be but a damned perſon that breaketh the holy day, and deſpiſeth the ordinaunce of the holy Church.

He eateth Butter a Frydayes withour a diſpenſation of our holy father the Pope, yea & cakebread made wyth milke and egges to, and white meate in the Lent, he taketh no holy water when he commeth to the Church, he heareth no Maſſe frō Sonday to Sō day. And either, he hath no beades at al, or els y• ſhalt not heare a ſtone clink in the hand of hym, nor yet hys lippes wagge all the Maſſe and Mattens while. &. O hipocrite, caſt out firſt the The beame. beame that is in thine owne eye, and then thou ſhalt ſee better. Thou vnderſtandeſt all Gods lawes falſely, & therefore thou kepeſt none of thē truely: his lawes require mercy and no • ſacrifice. Moreouer thou haſt a falſe entent in all the workes that y• dooſt, and therefore are they all dampnable in the ſight of God. Hipocrite caſt out the beame that is in thine owne eye, learne to vnderſtand the lawe of God truely, and to do thy workes aright, and for the entent that God ordayned them. And then thou ſhalt ſee whether thy brother haue a mote in his eye or not, and if he haue, how to plucke it out, and els not.

For he that knoweth the entent of Ceremonies, hee that breaketh vnitie for zeale of ceremonies vnder ſlandeth not Gods law. the lawe and of workes, though he obſerue a thouſand ceremonies for hys owne exerciſe, he ſhall neuer condēpne his brother or breake vnitie with him, in thoſe thinges which Chriſt neuer commaunded, but left indifferent. Or if he ſee a mo • e in his brothers eye, that he obſerueth not with his brethren ſome certaine ordinaunce made for a good purpoſe, becauſe he knoweth not Ceremonies. the entent: he will plucke it out fayre and ſoftly, and inſtruct him louingly, and make him well content. Which thing if our ſpiritualty would do, men would not ſo abhorre to obey their tyranny. But they be hipocrites and do and commaunde all their workes for a falſe purpoſe, and therefore iudge, ſlea and ſhedde their brethrens bloude mercileſly. God is y• father of all mercy, and therefore gaue not hipocrites ſuch abſolute power to compell theyr brethren to obey what they liſte, or to ſlay them without pitie, ſhewing eyther no cauſe of their cōmaundemētes at all, but ſo will we haue it, or els aſſigning an entent dampnable and contrary to all ſcripture. Paule Rom. 14. ſayth to them that obſerued ceremonies, that they ſhould not iudge them that did not: for he that obſerueth and knoweth not the entēt iudgeth at once, and to thē that obſerued not that they ſhould not deſpiſe them that obſerued, he that obſerueth not, ought not to deſpiſe the weakenes or ignoraunce of his brother, till he perceaue that he is obſtinate and will not learne.

Moreouer ſuch meaſure as thou geueſt, Meaſure▪ thou ſhalt receaue againe: that is, if thou iudge thy neighbour, God ſhal iudge thee, for if thou iudge thy neighbour in ſuch thinges, thou knoweſt not the lawe of God, nor the entent of workes, and art therefore condempned of God. &c.

Giue not that holy thyng vnto dogges, neither caſt your pearls be fore the ſwyne, leſt they treade thē vnder their feete, and the other turne agayne and all to teare you.

The dogges are thoſe obſtinate and indurate, which for the blynd zeale of Dogges, who they be, & what is ſignified therby. their leuen, wherwith they haue ſowred both y• doctrine & alſo the workes, maliciouſly reſiſte the truth, and perſecute the miniſters therof: and are thoſe wolues among which Chriſt ſendeth his ſhepe, warnyng them, not onely to be ſingle & pure in their doctrine, but alſo wiſe and circumſpect & to beware of mē. For they ſhould bryng them before iudges and kynges and ſlay them, thinkyng to do God ſeruice therein: that is as Paul to the Romains teſtifieth of the Iewes, for blynd zeale to their own falſe & fayned righteouſnes, perſecute the righteouſneſſe of God.

The ſwyne are they whiche for all they haue receaued the pure Goſpell of Swyne truly deſcribed. Chriſt, will yet continue ſtill in ſinne, and rowle them ſelues in the podell & myer of their old filthy conuerſation, & both before the ignoraunt and alſo the weake, vſe the vttermoſt of their libertie, interpretyng it after the largeſt faſhion, and moſt fauour of the fleſh, as it were the Popes pardon, and therewith make yt truth euill ſpoken of, that thouſandes which els might haue ben eaſely wonne, will now not once here therof: and ſtyrre vp cruel perſecution, which els would be much eaſyer, yea and ſometime none at all. And yet will thoſe ſwyne, when it commeth to the poynt abyde no perſecution at all: But offer them ſelues wyllyng euen at the firſt chope for to deny ere they be ſcarſly appoſed of their doctrine. Therfore lay firſt the law of God before them, & call them to repentaunce. And if thou ſee no hope of mendyng in them, ſeaſe there and go no further: for they be ſwyne.

But alas, it euer was and ſhall be y• the greater nōber receaue the wordes for a newneſſe and curioſitie (as they ſay) and to ſeme to be ſomewhat and that they haue not gone to ſchole in vayne, they will forthwith yer they haue felt any chaūge of liuyng in them ſelues, be ſcholemaſters and begyn at libertie, and practiſe opēly before their Diſciples. And when the Phariſeis ſee their traditions broken, they rage and perſecute immediatly. And then our new ſcholemaſters be neither grounded in the doctrine to defend their doinges, nor rooted in the profeſſion of a new life to ſuffer with Chriſt. &c.

Aſke and it ſhalbe geuen you, ſeke and ye ſhall finde. Knocke and it ſhalbe opened vnto you. For all that aſke receaue, and he that ſeeketh findeth. And to him that knocketh, it ſhalbe opened. For what man is it among you, if his ſonne aſked hym bread, that would proferre him a ſtone? Or if he aſked him fiſhe, would he offer him a Serpent? If ye then whiche are euill know to geue good giftes to your children, howe much more ſhall your father whiche is in heauen, geue good thynges to them that aſke hym.

Firſt note of theſe wordes, that to pray is Gods commaundement, as it Pra • er is a commaū dement. is to beleue in God, to loue God or to loue thy neighbour: and ſo are almoſe & faſtyng alſo. Neither is it poſſible to Belefe. beleue in God, to loue him or to loue thy neighbour, But that prayer will To beleue in God, what. ſpryng out there hēce immediatly. For to beleue in God, is to be ſure that all thou haſt is of him, and all thou nedeſt muſt come of him. Whiche if thou do thou canſt not but continually thanke him for his benefites which thou continually without ceaſyng▪ receaueſt of his hand, and therto euer cry for helpe, for thou art euer in nede, and canſt no whence els be holpen. And thy neighbour is in ſuch neceſſitie alſo: Wherfore if thou loue him, it will cōpell thee to pitie him, and to cry to God for him continually, and to thanke as well for him as thy ſelfe.

Secondarely, this heapyng of ſo many wordes together, aſke, ſeke and knocke, ſignify that the prayer muſt be continuall, and ſo doth the parable of the widowe that ſued to the wicked Luke. 18. iudge: and y• cauſe is, that we are euer in continuall neceſſitie (as I ſay) and all our lyfe, but euen a warre fare and a perpetual battaile. In which we preuaile Prayer. By prayer we wynne the victory onely, and therefore is it of all thynges • moſt neceſſary. as long as we pray, and be ouercome aſſoone as we ceaſſe praying: as Iſraell ouercame the Amalechites. Exod. xvij. as long as Moſes held vp his hands in prayer, and aſſoone as he had let downe his handes for weryneſſe, the Amalechites preuayled and had the better. Chriſt warned his Diſciples at his laſt ſupper to haue peace in him, affirming that they ſhould haue none in y• world. The falſe Prophetes Falſe Prophetes what their wickednes 〈◊〉 . ſhal euer impugne the faith in Chriſtes bloud, and inforce to quenche the true vnderſtāding of the law, and the right meanyng and intent of all the workes commaunded by God, which fight is a fight aboue all fightes. Firſt they ſhalbe in ſuch nōber that Chriſtes true diſciples ſhalbe but a ſmall flocke in reſpect of them. They ſhall haue workes like Chriſtes, ſo that faſtyng, prayer, pouertie obedience and chaſtitie ſhall be the names of their profeſſion. For as Paule ſaith to the Corinthians, the aungels or meſſengers of Sathā ſhall chaunge them ſelues into aungels or meſſengers of light and truth. They ſhall come in Chriſtes name, and that Mark. xiij. with ſignes and miracles, and haue the vpper hād alſo, euen to deceaue the very elect if it were poſſible. Yea & beyonde Math. 24. all this, if thou get the victory of the falſe Prophetes, and plucke a multitude out of their handes, there ſhall immediately riſe of the ſame, and ſet vp a new falſe ſect agaynſt thee. And agaynſt Thy hart muſt be ioy ned with thy prayer. all theſe Amalechites, the onely remedy is to lift vp the handes of thy harte to God in continuall prayer. Which hādes, if thou for werynes once let fall, thou goeſt to the worſſe immediatly. Then beſide the fight and conflict of the ſuttle ſophiſtrie, falſe miracles, diſguiſed and hypocritiſh workes of theſe falſe Prophetes, commeth the Dogges & Wolues of their Diſciples with the ſeruauntes of Mammon, and the ſwyne of thyne owne ſcholers: agaynſt whiche all thou haſt no other ſhilde or defence but prayer. Then the ſinne & luſtes of thyne owne fleſh, Sathan, and a thouſand temptations vnto euil in the world, wil either driue thee to the caſtell and refuge of prayer or take the priſoner vndoubtedly.

Laſt of all thy neighbours neceſſitie and thyne owne will compell thee to The riche muſt pray for dayly bread. crye, father which art in heauen geue vs our dayly bread, though thou were as rich as kyng Salomon. For Chriſt commaundeth the rich as well as the poore, to cry to God continually for their dayly bread. And if they haue no ſuch neede, then is Chriſt a deceauer & a mocker. What nede I to pray thee to geue or lende me, that is in myne own poſſeſſion all ready? Is not the firſt cō maūdemēt, that there is but one God, and that thou put thy whole truſt in him? Which if it were written in thyne hart thou ſhouldeſt eaſely perceaue, & though thou haddeſt as many thouſandes as Dauid left behynd him, and Salomō heaped mo to them, that thou haddeſt no more then the poore begger that goeth from doore to dore: yea and that the begger (if that cōmaundement be written in his hart) is ſure, that he is as rich as thou. For firſt thou muſt knowledge that thou haſt receaued y• great treaſure of y• hand of God. Wherſore whē thou fetteſt an halfepeny therof, thou oughteſt to geue God thākes in thyne hart for the gift therof.

Thou muſt confeſſe alſo that God To thinke our ſelues ſaued, or preſerued, by any other meanes then by Gods▪ is Idolatry. onely hath kept it and thee that ſame night, and euer before, or els be an idolater and put thy truſt in ſome other thyng then God. And thou muſt confeſſe that God onely muſt keepe it and thee, the day and night folowing, and ſo continually after, & not thine owne witte or power, or the witte or power of any other creature or creatures. For if God kept it not for thee, it woulde be thine owne deſtructiō and they that helpe thee to keepe it, woulde cut thy throte for it. There is no king in Chriſtendome ſo well beloued, but he hath •… ow of his owne euill ſubiectes (if God kept them not downe with feare) that woulde at one houre riſe vpō him and ſlea hym, to make hauocke of all he hath. Who is ſo well beloued thorow out all Englād but that there be •… ow in the ſame pariſhe or nie about that would, for his good wiſhe him to hell if they coulde, and woulde wyth theyr handes deſtroy him, if God kept hym not and did caſt feare on the other.

Now then if God muſt euer keepe it for thee, and thou muſt dayly receaue it of his hand (as a poore man doth receaue his almoſe of an other man) thou art in no more ſuertie of thy dayly bread: no though thou were a Cardinall, then the pooreſt is. Wherfore howſoeuer rich thou be, yet muſt thou euer cry to God for thy dayly bread. So now it is a commaundemēt to pray and that continually, ſhort, thicke, and oft, as the Pſalmes be, and all the prayers of the Bible.

Finally the third is that we be commaunded Faith muſt be ioyned to our prayer. to pray with faith and truſt, and that we beleue in the Lorde our God, and doubt not in his promiſes, vnto which Chriſt enduceth vs wyth an apt ſimilitude, ſaying: If ye beyng euill can yet geue good thynges vnto your children, how much more ſhall God fulfill hys promiſes of mercy vnto his children if they cry vnto hym? he is better and more mercifull then all men. Wherfore ſeing God commaundeth thee to pray, and for as much as thou haſt ſo great neceſſitie ſo to do, & becauſe he is mercifull and hath promiſed and is true and cannot deny his owne wordes: Therefore pray, and when thou prayeſt, looke not on thine vnworthines, but on his cōmaūdemēt, mercy, & goodnes, & on his truth and faithfulnes, & beleue ſtedſaſtly in hym. Moreouer whatſoeuer thou haſt done, yet if thou repent and wilt amende, he promiſeth that he will not thynke on Though God differ thy requeſt yet muſt thou not ſaynt. thy ſinnes. And though he differ thee, thinke it not long, nor faint not in thy fayth, or be ſlacke in thy prayer. For he will ſurely come and geue thee more then thou deſireſt, though he differre for thy profite, or chaunge thy requeſt into a better thyng.

All thinges therefore whatſoeuer ye woulde men ſhoulde do to you, ſo do ye to them. This is verely the lawe and the Prophetes.

This is a ſhort ſermon, that no mā neede to complayne that he cannot for the length beare it away. It is ſo nye Doubtes. thee, that thou needeſt not to ſende ouer ſea for it. It is with thee, that thou How to • oyle doubtes. needeſt not to be importune vpon maſter Doctor: ſaying, ſyr I pray you, what ſay ye to this caſe and to that, & is not this lawfull, and may I not ſo do, and ſo, well inough? Aſke thyne owne conſcience what thou mayſt or oughteſt to do. Wouldeſt thou mē did ſo with thee, then do it. Wouldeſt thou not be ſo dealt with, then do it not. Thou wouldeſt not that men ſhoulde do to thee wrong and oppreſſe thee: Thou wouldeſt not that men ſhoulde do thee ſhame and rebuke, lie on thee, kyll thee, hyre thine houſe from thee, or tice thy ſeruaunt away, or take againſt thy will ought that is thyne. Thou wouldeſt not that men ſhoulde ſell thee falſe ware when thou putteſt them in truſt to make it ready or lay it Note. out for thee, nor thou wouldeſt not that men ſhoulde deceaue thee wyth great othes, ſwearing that to be good which in deede is very naught: Thou wouldeſt not alſo that men ſhould ſell thee ware that is naught and to deare, to vndo thee: do no ſuch thinges then to thy neighbour. But as loth as thou wouldeſt be to buye falſe ware or to deare, for vndoing thy ſelfe, ſo loth be thou to ſell falſe ware or to deare, for vndoing thy neighbour. And in al thy needes, how glad thou wouldeſt be to be holpē, ſo glad be to helpe thy neighbour. And ſo in all caſes examine thy conſcience and aſke her what is to be done in all doubtes betwene thy neigh bour and thee, and ſhe will teach thee, except thou be more filthy thē a ſwine and all together beaſtly.

He ſayth here: this is the lawe and the Prophetes. And Math. xxij. he Note. ſayth: Thou ſhalt loue thy Lord God with all thyne hart, with all thy ſoule Law, what the fulfillyng therof is. and all thy mynde, and as Marke addeth, with all thy might, & thy neighbour as thy ſelfe. In theſe two commaundementes, hangeth the whole lawe and the Prophetes. And Paule Rom. xiij. and Gal. v. ſayth that loue is the fulfilling of the lawe. And it is written that Chriſt is the fulfilling or ende of the lawe, To make all theſe agree, this thou muſt vnderſtand: that to loue God purely is the finall and vttermoſt ende of all the lawe and the Prophetes. To loue thy neighbour is the ende of all lawes that is betwene The end of all y• lawes betwen m • and man, is to loue thy neighbour as thy ſelfe. man and man: as are: kill not, ſteale not, beare no falſe witneſſe, committe none adultery, couet not thy neighbours wife, his houſe, Oxe, Aſſe, maide manſeruaunt: nor ought that is his. &c Chriſt is the fulfilling of the lawe for vs, where we be imperfect. And when we breake and repent, his fulfilling is imputed vnto vs. And this text, this is the lawe and the Prophetes, mayſt thou vnderſtand, as when Paul ſaith, loue is the fulfilling of the lawe. That is, to do as y• wouldeſt be done to, is all the lawe that is betwene thee & thy neighbour, and that according to the true vnderſtanding and interpretyng of all true Prophetes.

Enter in at the ſtraite gate, for wide is the gate and broade is the way that leadeth to deſtruction, & many they be, that goe in thereat. But ſtraite is the gate, and narrow is the way that leadeth vnto lyfe, and few they be that finde it.

The ſtraite gate is the true knowledge and vnderſtanding of the lawe, Strayte gate. and of yt true entent of workes. Which whoſoeuer vnderſtandeth, the ſame ſhalbe driuen to Chriſt to fetch of hys fulneſſe, and to take him for his righteouſnes and fulfilling of the lawe, all together at the beginning, and as oft as we fall afterward, and for more thē the thouſand part of our fulfilling of the lawe and righteouſnes of our beſt workes all our life longe. For except the righteouſneſſe of Chriſt be knit to the beſt deede we do, it will be to ſhort to reach to heauen. The narrow way.

And the narrow way is to liue after this knowledge. He that will enter in at this gate, muſt be made a new: his head will els be to great, he muſt be vntaught all that he hath learned, to be made leſſe for to enter in: and diſuſed in all thinges to which he hath bene accuſtomed, to be made leſſe to walke thorow y• narrow way. Where he ſhall finde ſuch an heape of tempeations and ſo continuall, that it ſhall be impoſſible to endure or to ſtand, but by prayer of ſtrong fayth. Few finde the narrow wa • , and wh • .

And note an other, that few fynde y• way. Why? for their owne wiſedome, their owne power and the reaſons of their owne ſophiſtrie blynd them vtterly. That is to ſay: the light of their owne doctrine which is in them: is ſo extreme darckneſſe that they cānot ſee. Should God let his Church erre (ſay they) Shoulde our elders haue gone out of the way? Should God haue let y• deuill do theſe miracles and ſo forth? And when Chriſt ſayth, few ſhall finde the gate: yea ſay they: in reſpect of the Turkes and Saraſens which are the greater multitude. Yea but yet heare a litle: the Scribes & Phariſeis, which had all the authoritie ouer the people, and taught out of the Scripture, and the Saduces, with all other falſe Prophetes that were when Chriſt came, were no Turkes nor Saraſens: neither had God any other Church then Peter. was among them. And S. Peter propheſieth that it ſhall be ſo among vs, & that we ſhal be drawē with falſe ſectes of couetouſneſſe, to deny Chriſt, as we now do, and beleue no more in hym. Paule▪ Chriſt. And Paul & Chriſt confirme the ſame, that the elect ſhould be deceaued, if it were poſſible. Moreouer if it were inough to ſay, I will beleue and do as mine elders haue done, as though they could not erre: then was Chriſt to blame for to ſay, that except thou forſake father mother and thyne elders, thou couldeſt not be his diſciple. Chriſt muſt be thy maſter, and thou muſt be taught of God: and therfore oughteſt thou to examine the doctrine of thyne elders by the word of God. For the great multitude that Chriſt meaneth are the falſe Prophetes and them that folow them: as it ſhall better appeare hereafter.

Beware of falſe Prophetes which come to you in ſheepes clothyng. But are with in rauenyng Wolues. By their frutes ye ſhal know them, do mē gather grapes of thornes? either figges of briers? euen ſo euery good tree bryngeth forth good frute. But a corrupt tree, bryngeth forth euill frute. A good tree can not bryng forth euill frute, nor a corrupte tree bryng foorth good frute. Euery tree that bringeth not foorth good frute is to be hewen downe and to be caſt into the fire. Wherefore by their frutes ye ſhall know them.

Here Chriſt warneth thee, and deſcribeth vnto thee, thoſe capitaines that The falſe prophetes, who. ſhould ſo blynde the great multitude (that they ſhould not finde the ſtrayte gate) and leade them the broad way to perdition. Note firſt that though they be falſe, yet he calleth them Prophetes, which word in the new Teſtament is taken for an expounder and an interpreter of Scripture. And he ſayth they ſhall come to you my Diſciples, then they muſt bee our Preachers and our doctours. Ye verely they muſt be thoſe our falſe preachers whiche Peter propheſied ſhould be amōg vs, and bryng in damnable ſectes, for to fulfull & ſatiſfie their couetouſneſſe, and folow the way and ſteppes of their father Baalam. And they ſhall come thereto in ſhepes clothyng: Ergo, they be neither the Turkes nor yet Saraſēs. For they come clothed in yron and ſtele, & will therto ſuffer vs to kepe our fayth, if we will ſubmit our ſelues to them, as the Grckes do. And as for ye Iewes they be an hundred tymes fewer then we, and are euery where in bondage, yea & for the great part capitues vnto vs. They alſo be not clothed in ſhepes ſkinnes, but mainteine openly theyr fayth cleane contrary to ours.

But what are theſe ſhepes clothinges, truely the very name of Chriſt. Sheepes clothing, what it meaneth▪ For ſayth Chriſt Mat. xxiiij. There ſhall come many in my name and deceaue many. And beſides that, they ſhall do myracles in Chriſtes name: as it foloweth in the text, that they ſhall call Chriſt Maſter, Maſter, & beginne their ſermō ſaying: Our maſter Chriſt ſayth in ſuch a chapter, whatſoeuer ye bynde vpon earth ſhall be bounde in heauen: ſee frendes theſe be not our wordes, but our maſter Chriſtes. And they ſhall do myracies in Chriſtes name therto, to confirme the falſe doctrine which they preach in his name. O fearefull and terrible iudgement of almighty God, and ſentēce of extreme rigorouſnes vpon all that loue not the truth (when it is preached them) that God to aduenge himſelfe of their vnkyndneſſe, ſhall ſende them ſo ſtrong deluſions, that doctrine ſhould be preached vnto them in the name of Chriſt, and made ſeeme to follow out of hys wordes and be confirmed with myracies done in calling vpon the name of Chriſt, to hardē their harts in the faith of lyes, according to the propheſie of Paule to the Theſſalonians in the ſecond 〈◊〉 . Theſſ. 2. Epiſtle.

An other of their ſheepes coates is, Sheepes clothing. that they ſhall in euery ſermon preach mightely agaynſt the Scribes & Phariſeyes, againſt Fauſtus and Pelagian with ſuch like hereticks: which yet neuer preached other doctrine then they themſelues do. And more of their clothing is, they ſhall preach that Chriſt preached: almoſt, prayer, and faſting: and profeſſe obedience, pouertie, and chaſtitie: workes that our Sauiour Chriſt both preached and did. Finally they be holy church and cannot erre.

But they be within rauening wolnes. Rauening wolues. They preach to other, ſteale not: yet they themſelues robbe God of hys honour, and take from him the prayſe and profite of all their doctrine and of all their workes. They robbe yt lawe of God of her mighty power wherewith ſhe driueth all men to Chriſt, and make her ſo weake, that the feble free will of man is not able to wreſtle with her, without calling to Chriſt for help.

They haue robbed Chriſt of all hys merites and clothed themſelues therewith. They haue robbed the ſoule of man of the bread of her life, the fayth and truſt in Chriſtes bloud: and haue fedde her with the ſhales and coddes of the hope in their merites, and confidence in their good workes.

They haue robbed the workes cō maunded by God of the entent & purpoſe that they were ordeined for. And with their obedience they haue drawen themſelues from vnder the obedience of all Princes and temporall lawes. with their pouertie, they haue robbed all nations and kyngdomes, and ſo with their wilfull pouertie haue enriched themſelues, and haue made the commons poore, with their chaſtitie they haue filled all the worlde full of whores and ſodomites, thinking to The obedience. pouertie, and wilfull chaſtitie of our ſpiritualtie. pleaſe God more highly with keeping of an whore then an honeſt chaſt wife. If they ſay it is not truth, then all the worlde knoweth they lye, for if a prieſt mary an honeſt wife, they puniſhe hym immediatly, and ſay, he is an hainous hereticke, as though matrimony were abhominable. But if he keepe a whore, then is he a good chaſt childe of their holy father the Pope, whoſe enſample they follow, and I warrant hym ſing Maſſe on the next day after, as well as he did before, without eyther perſecution or excommunication, ſuch are the lawes of their vnchaſt, I would ſay their owne chaſt father.

If thou profeſſe obedience, why rū neſt thou from father, mother, maiſter and ruler (which God biddeth thee to obey) to be a Fryer? If thou obey, why obeyeſt thou not the king and his law, by whom God defendeth thee both in lyfe and goodes, and all thy great poſſeſſions?

If thou profeſſe pouertie, what doeſt thou with the landes of Gentlemen, Pouertie. Squyres, Knightes, Barons, Erles, and Dukes? What ſhoulde a Lordes brother be a beggers ſeruaūt? or what ſhould a begger ride with thre or foure ſcore horſes wayting on hym. Is it meete that a man of noble byrth, and y• right heyre of the landes which thou poſſeſſeſt ſhould be thyne horſekeeper, thou being a begger.

If ye profeſſe chaſtitie: why deſire ye Chaſtitie. aboue all other men the company of women? What do ye with whores openly in many countreyes, and wyth ſecrete diſpenſations to keepe Concubines? Why corrupt ye ſo much other mens wiues? and why be there ſo many ſodomites among you?

Your charitie is mercileſſe to the Charitie. reſt of the world to whom ye may geue nought agayne, and onely liberall to your ſelues (as is ye charitie of theues) thirty or fourty of you together in one denne: among which yet are not many that loue three of his neighbours hartely.

Your faſting maketh you as full and Faſting. as fat as your hydes can holde, beſide that ye haue a diſpenſation of your holy father for your faſting.

Your prayer is but pattering without all affection, your ſinging is but Prayer. roaring to ſtretch out your mawes (as do your othee geſtures and riſing at midnight) to make the meate ſinke to the bottome of the ſtomacke, that he may haue perfect digeſtion, and be ready to deuour a freſhe againſt the next refection.

Ye ſhal know them by their fruites. Thornes beare no Figges. Firſt thornes beare no grapes, nor bryers figges. Alſo if thou ſee goodly bloſſomes in them, and thinkeſt there to haue figges, grapes, or any fruit for the ſuſtenaunce or comfort of man: goe to thē in time of neede, and thou ſhalt finde nought at all. Thou ſhalt finde: forſouth I haue no goodes, nor any thing proper, or that is myne owne. It is the couentes. I were a theefe if The aunſwere of cloyſterers to ſuch as ſhall deſire • elefe at the • hāds. I gaue it my father whatſoeuer neede he had. It is Saint Edmundes patrimony, Saint Albons patrimony, S. Edwardes patrimony the goodes of holy church, it may not be miniſhed, nor occupied vpon laye and prophane vſes. The king of the realme for all that he defendeth them aboue al other, yet getteth he nought what neede ſo euer he haue, ſaue then onely, when he muſt ſpend on their cauſes a • that they geue, with all that he can get beſide of his poore commons. If the king will attempt to take ought from them by the aucthoritie of his office, for the defence of the realme. Or if any man wil entreat them other wiſe then they luſt themſelues, by what law or right it be: they turne to thornes and bryers, and waxe atonce rougher then a hedgehogge, and will ſprinkle them wyth the holy water of their malidictions as thicke as hayle: and breath out the lightening of excommunication vpon them, and ſo conſume them to pouder.

Moreouer a corrupt tree can beare A corrupt tree beareth no good •• ute. no good fruite. That is, where they haue fruite that ſemeth to be good, goe to and proue it, and thou ſhalt finde it rotten, or the karnell eaten out, and that it is but as a hollow •• t • . For fayth in Chriſt (that we and all our Fayth is the kernell of all our good frutes. workes done within the compaſſe of the lawe of God, be accepted to God for his ſake) is the kernell, the ſweeteneſſe and the pleaſaunt beutie of al our workes in the ſight of God. As it is written Ioh. vi. this is the worke of God, that ye beleue in him whom he hath ſent. This faith is a worke which God not onely worketh in vs, but alſo hath therein pleaſure and delectatiō, and in all other for that faithes ſake.

Faith is the life of mā, as it is written, Iuſtus ex fide viuit, out of which life the pleaſantneſſe of all his woorkes ſpring. As for an enſample thou art a ſhoumaker which is a worke within the lawes of God, and ſayeſt in thyne Faith maketh the • oorke • o • d and acceptable, hart, loe God here I make a ſhooe as truely as I woulde for my ſelfe, to do my neighbour ſeruice, and ſo get my liuing in truth with ye labour of myne handes, as thou commaundeſt, and thanke thee that thou haſt geuen me this craft, and makeſt it lucky that I get my liuing therewith, and am ſurely perſwaded that both I & my worke pleaſe thee, O father, for thy ſonne Ieſus ſake: loe now this fayth hath made this ſimple woorke pleaſaunt in the ſight of God.

An other enſample, thou takeſt a An example howe thy work • or deede may be pleaſaunt and acceptable before God▪ wife & ſayeſt: O father, thou not onely permitteſt this, but alſo commaundeſt all that burne & haue their mindes vnquieted, to marry for feare of formcation and ſo forth. And father I promiſe thee to loue this woman truely, and to care for her, and gouerne her after thy lawes, and to be true to her, and to ſtand by her in all aduerſities, and to take in worth as well the euill as the good, and to bring vp the fruite that thou ſhalt geue me of her, in thy feare, and teach it to know thee.

Moreouer as concerning the acte of matrimony, as when thou wilt eate, thou bleſſeſt God & receaueſt thy dayly fode of his hand according to y• fourth peticion of thy Pater noſter, & knowledgeſt that it is his gift, and thankeſt hym, beleuing his worde, that he hath created it for thee to receaue it wyth thankes, by the which worde & prayer of thankes, thy meate and drnicke is ſanctified. i. Tim. iiij. Euen ſo thou ſayeſt, father this I do, not onely at thy permiſſion which is inough to pleaſe thee wythall, but alſo at thy cō maundement, and haue bound my ſelf hereunto, to keepe my ſoule from ſinning againſt thee, & to helpe my neighbour that he ſ • me not alſo. and promiſe thee to keepe thys profeſſion truely, and to nouriſhe the fruite that thou ſhalt geue me, in the feare of thee, and in the fayth of thy ſonne Ieſu, and ſo thankeſt the Lord for his giftes. Now is thy worke thorow thys ſayth and thankes pleaſaunt and acceptable in y• ſight of God. And ſo was the gēdring of Iacob in fayth, and of Samuell, & many other. And y• geuing ſucke was a good worke, and ſo was the dreſſing of them by the fire. And when our Lady cōceaued Chriſt thorow fayth, was not that a good worke? What if God when ſhe doubted and aſked (by what maner ſhe ſhould conceaue him) had commaunded her to conceaue hym of Ioſeph or of ſome other man, had not that worke done in obediēce and faith, bene as good a worke?

The will that Abraham had to ſ • ay Iſaac, and all that he dyd till he came at y• very point to ſlay him, were good workes, and ſo had ben the ſlaying alſo. And Abrahā was ſure that he pleaſed God highly, and as well as in any other worke, and had as depely ſinned if he had bene diſobedient therein, as though he had done any other cruell dede forbidden by God. Yea but ſhomakyng is not commaunded by God. Yes and hath the promiſe of God annexed therto. For God hath commaū ded me for the auoyding of ſinne to do Handy craftes are the commaundement of God. my brethren ſeruice, and to lyue therby, and to choſe one eſtate or other (for if thou wouldeſt receaue onely of thy brethren and do nought agayne thou were a theſe and an extorcioner & a tyraunt.) And I choſe ſhomaking, or receaue it at y• obedience of myne elders. Now haue I Gods commaūdemēt to woorke therin truly, and his promiſe annexed therto, that he wil bleſſe mine occupation and make it lucky & frutefull to bryng me an honeſt lyuyng. Worke I not now at Gods commaū dement and haue hys promiſe that it pleaſeth him?

Note this alſo: firſt my craft is Gods commaundement. Secondarely I beleue & am ſure that my worke pleaſeth God for Chriſtes ſake. Thirdly my woorke is profitable vnto my neighbour, and helpeth his neceſſitie. Fourthly I receaue my reward of the hand of God with thākes, and worke, ſurely certified that I pleaſe God in my worke thorough Chriſt, and that God will geue me my dayly bread thereby.

But if thou examine their doctrine, thou ſhalt finde that this fayth is away in all their frutes, and therefore are they worme eaten and ſhales with out kernelles.

Note againe, the Turkes & Iewes The Iewes & Turkes ge • r almes as we doe, yet for lacke of fayth, it is abhominable. geue almoſe aſwell as we, & as much, & yet abhominable for lacke of fayth & knowledge of the true intent. What ſayth the text: he y• receaueth a prophet in the name of a Prophet, ſhall haue the reward of a Prophet. That is, becauſe thou aydeſt him in preachyng of of Chriſtes word, thou ſhalt be partader with him & haue the ſame reward. And he that receaueth a Diſciple in the name of a diſciple, ſhal haue &c. And he that geueth one of theſe litle once but a cup of cold water for my names ſake, ſhall haue his reward. If a kyng miniſter his kingdome in the faith of this name, becauſe his ſubiectes be his brethrē and the price of Chriſtes bloud, he pleaſeth God highly: and if this fayth be not there, it pleaſeth him not. And if I ſow a ſhue truly in the fayth of hys name, to do my brother ſeruice, becauſe he is the pryce of Chriſtes bloud: it pleaſeth God. Thus is faith the goodneſſe of all workes.

Finally when God geueth, end I God is aſwell pleaſed when we thankefully receaue his benefites, as when we do geue for his ſake. receaue with thankes, is not God as well pleaſed, as when I geue for his ſake and he receaueth? A true frend is as glad to do his frēd a good turne, as to receaue a good turne. When the father geueth his ſonne a new coate and ſayth: am not I a good father, and wilt not thou loue me agayne and do what I byd thee. And the boy receaueth it with thankes and ſayth, yea, and is glad and proude therof: doth not the father reioyce as much now in the lad, as an other tyme when the ladde doth what ſoeuer it be at his fathers commaundement? But the falſe Prophets do well to paynce God after the lykeneſſe of theyr owne viſenomy: glad when he receaueth, ye when they receaue in his name: But ſowre, grudging, and euil content when he geueth agayne. But thou pleaſeſt God, when thou aſkeſt in faith, and when thou receaueſt with thankes, and when thou reioyſeſt in his giftes and loueſt hym agayne, to kepe his cōmaundementes and the appoyntment and couenaunt made betwene him and thee.

And for a concluſion beſides, that Hipocrites ex • oll their owne workes, to deſtroy the workes of God. they expell fayth whiche is the goodnes of all workes: they ſet vp workes of their owne makyng to deſtroy the workes of God, and to be holyer then Gods woorkes, to the deſpiſyng of Gods woorkes, and to make Gods workes vyle.

With their chaſtitie they deſtroy the chaſtitie that God ordeined and onely requireth. With their obedience, they deſtroy the obedience that God ordayned in this world, & deſireth no other. With their pouerty they deſtroy the pouertie of the ſpirit which Chriſt taught onely: whiche is, onely not to loue worldly goodes. With their faſt, they deſtroy the faſt which God commaundeth, that is a perpetuall ſoberneſſe to tame the fleſhe. With their patteryng prayer, they deſtroy the prayer taught by God, whiche is either thankes or deſiryng helpe with fayth & truſt that God heareth me.

Their holyneſſe is to forbyd yt God The holynes of hypocrites wherein it is. ordeined to be receaued with thankes giuyng: as meate & matrimony. And their owne workes they maintayne, & let Gods decay. Breake theirs & they perſecute to the death. But breake Gods, and they either looke through the fingers or els geue thee a flappe with a Foxe tayle for a litle money. There is none order among them that is ſo perfect, but that they haue a priſon more cruell thē any iayle of theues and murtherers. And if one of their brethren commit fornication or adultery in the world, he finiſheth his penaunce therin in three Wekes or a moneth, and then is ſent to an other place of the ſame religion. But if he attempt Aſke the 〈◊〉 ſtē Fri • is why they murthered one of their felowes at London. to put of the holy habite, he commeth neuer out, & is ſo ſtraytly dioted therto, that it is meruell if he liue a yeare, beſide other cruell murther that hath bene found among them, and yet is this ſhamefull dyoting of theirs, murther cruell inough.

Be not deceaued with viſions, nor yet with miracles. But go to & iudge their workes, for the ſpiritual iudgeth all thinges ſayth Paule. i. Cor. ij. Who is that ſpirituall? not ſuch as we now call men of holy Church. But all that haue the true interpretation of the law Who is y• ſpiritualty. written in their harts. The right fayth of Chriſt and the true intēt of workes, which God byddeth vs worke, he is ſpirituall and iudged all thinges, and is iudged of no man.

Not all that ſay to me, Lorde, Lorde, ſhall enter into the kyngdome of heauen. But he that fulfilleth the will of my father which is in heauen. Many will ſay vnto me at that day, Lord Lord dyd we not propheſie in thy name? and in thy name caſt out deuils? and dyd we not in thy name many miracles? Then will I confeſſe vnto thē, I neuer knew you, depart from me ye workers of iniquitie.

This doublyng of Lord hath vehemency and betokeneth that they which ſhalbe excluded are ſuch as thinke thē ſelues better and perfitter then other men, and to deſerue heauen with holy workes, not for them ſelues onely, but alſo for other. And by that they propheſied, by which thou mayſt vnderſtand the interpretyng of Scripture, and by that they caſt out deuils, & did miracles in Chriſtes name (and for all that they are yet workes of wickedneſſe, and do not the will of the father which is in heauen) it is playne that they be falſe Prophetes, and euen the ſame of which Chriſt warned before.

And now for as much as Chriſt and his Apoſtles warne vs that ſuch ſhall Ignorāce 〈◊〉 not if we w •• not • c • . come, and deſcribe vs the faſhions of their viſures (Chriſtes name, holy Church, holy fathers and xv. hundred yeares, with Scripture and miracles) and commaunde vs to turne our eyes from their viſures, and conſider their frutes, and cut them vp and loke with in whether they be ſound in the core & kernell or no, and geue vs a rule to try them by: is it excuſe good inough to ſay, God will not let ſo great a multitude erre, I will folow the moſt part and beleue as my fathers dyd, and as the preachers teach, and will not buſie my ſelfe: choſe them, the faute is theirs and not ours, God ſhall not lay it to our charge if we erre.

Where ſuch wordes be, there are the Falſe prophetes. how to 〈◊〉 • here they be. falſe Prophetes all ready. For where no loue to the truth is, there are y• falſe Prophetes: & where ſuch wordes be, there to be no loue to ye truth is plame: Ergo, where ſuch woordes be, there be the falſe Prophetes in their full ſwyng by Paules rule. ij. Theſſa. ij. An other concluſion where no loue to the truth is, there be falſe Prophetes: The greateſt of the world haue leaſt loue to the truth: Ergo, the falſe Prophetes be the Chaplaines of the greateſt which may with the ſword compel the reſt: As the kynges of Iſraell compelled to worſhyp the golden Calues. And by falſe Prophetes vnderſtand fal • e teachers, as Peter calleth them and wycked expounders of the Scripture.

Who ſoeuer heareth theſe words of me and doth them, I will lyken him vnto a wiſe man that built hys houſe vppon a rocke, and there fell a rayne, and the floudes came, and the windes blew, and beate vppon that houſe, but it fell not, for it was grounded vpon a rocke. And all that heare of me theſe wordes, and do them not, ſhalbe lykened vnto a fooliſhe man that buylt his houſe vpon the ſand, and there fell a rayne, and the floudes came, and the windes bl • w, and daſhed vpon that houſe, and it fell, and the fall therof was great.

Chriſt hath two ſortes of hearers, of Beleuers without 〈◊〉 , & workers without fayth are built on 〈◊〉 . which neither of them do there after. The one wilbe ſaued by fayth of theyr owne makyng without workes. The other with workes of their owne makyng without faith. The firſt are thoſe voluptuous which haue yelded them ſelues vp to ſinne ſaying: tuſhe God is mercyfull, & Chriſt dyed for vs: that muſt ſaue vs onely, for we cannot but ſinne without reſiſtāce. The ſecond are the hypocrites which will deſerue all with theyr owne imagined woorkes onely. And of fayth they haue no other experience, ſaue that it is a litle meritorious where it is paynefull to be beleued: As that Chriſt was borne of a virgin, and that he came not out the way that other children do, he no, that were a great inconuenience but aboue vnder her arme & yet made no hole, though he had a very naturall body, & as other mē haue: and that there is no bread in the Sacrament nor wyne: though the fiue wittes ſay all ye. And the meritorious payne of this belefe is ſo heauy to them, that except they had fayned them a thouſand wiſe ſimilitudes and lowſye lykeneſſes, and as many madde reaſōs to ſtay them with all, and to helpe to captiuate their vnderſtandyng, they were like to caſt all of their backes. And the onely refuge of a great many to keepe in that fayth, is to caſt it out of their myndes & not to thinke vpon it. As though they forgeue not, yet it they put the diſpleaſure out of their myndes and thinke not of it til a good occaſion be geuē to aduēge it, they thinke they loue their neighbour well inough all the while, and be in good charge.

And the fayth of the beſt of them is, but like theyr fayth in other worldly The 〈…〉〈…〉 the • 〈…〉 in Ieſus Chriſt. ſtories. But the fayth which is truſt and confidence to be ſaued and to haue their ſinnes forgeuen by Chriſt which was ſo borne, haue they not at all. That fayth haue they in theyr owne workes onely. But the true hearers vnderſtand the lawe, as Chriſt interpreteth it here, and feele thereby theyr righteous damnation, and runne to Chriſt for ſuccour, and for remiſſion of all their ſinnes that are paſt, and for all the ſinne, which chaunce thorough infirmities, ſhall compel thē to do, & for remiſſion of that the law is to ſtronge for their weake nature.

And upon that they conſent to the lawe, loue it and profeſſe it, to fulfill it to the vttermoſt of their power, and then go to and worke. Faith or confidence Fayth, what it breedeth, in Chriſtes bloud without helpe and before the workes of the law bringeth all maner of remiſſion of ſinnes & ſatiſfaction. Faith is mother of loue, fayth accompanieth loue in all her workes to fulfill as much as there lacketh in our doing the lawe, of that perfect loue, which Chriſt had to his father and vs in his fulfilling of the law for vs. Now when we be reconciled, Loue. then is loue & fayth together our righteouſneſſe, our keeping the lawe, our continuing, our proceeding forwarde in the grace which we ſtand in, & our bringing to the euerlaſting ſauing and euerlaſting life. And the woorkes be eſteemed of God according to the loue of the hart. If the woorkes be great & loue little and colde, then the woorkes be regarded thereafter of God. If the workes be ſmall, and loue much and feruent, the workes be taken for great of God.

And it came to paſſe, that when Ieſus had ended theſe ſayinges, the people were aſtonied at his doctrine, for he taught them as one hauing power, and not as the Scribes.

The Scribes and Phariſeyes had thruſt vp the ſworde of the woorde of God into a ſcabbarde or ſhethe of gloſes, and therein had knit it faſt, that it coulde neither ſticke nor cut: teaching dead workes without fayth and loue, which are the life and the whole goodnes of all workes, and the onely thing why they pleaſe God. And therefore their audience abode euer carnall and fleſhly mynded without faith to God and loue to their neighbours.

Chriſtes wordes were ſpirit & life. Ioh. vi. That is to ſay: they miniſtred ſpirite and life, and entred into the hart and grated on the conſcience, and thorow preaching the lawe, made the hearers perceaue their duties: euen what loue they ought to God, & what to man, and the right dampnation of all them that had not the loue of God and man written in their hartes: and thorow preaching of fayth, made all that conſented to the lawe of God, fele the mercy of God in Chriſt, and certified them of their ſaluation. For the worde of God is a two edged ſworde that pearceth and deuideth the ſpirite and ſoule of man a ſonder. Heb. 〈◊〉 . A The word of God, 〈…〉 , 〈◊〉 a man into 〈◊〉 parts, 〈…〉 yt fle •• e to hold one • ay, and 〈◊〉 ſpirite to draw an other. man before the preaching of Godes woorde is but one man, all fleſhe, the ſoule conſenting vnto the luſtes of the fleſhe, to follow them. But the ſworde of the worde of God where it taketh effect, diuideth a man in two, and ſerteth him at variaunce againſt his own ſelfe: The fleſhe haling one way, and the ſpirite drawing another: the fleſhe raging to follow luſtes, and the ſpirite calling backe agayne, to follow the lawe and will of God. A man all the while • e conſenteth to the fleſh & before he be borne again in Chriſt, is called ſoule or carnall. But whe he is renued in Chriſt through yt word of ly • e, and hath the loue of God and of hys neighbor, and the fayth of Chriſt written in his hart, he is called ſpirite or ſpirituall. The Lord of all mercy ſend vs preachers with power: that is to ſay, 〈◊〉 expounders of the worde of God, and ſpeakers to the hart of man: and deliuer vs from Scribes, Phariſeyes, hypocrites, and all falſe Prophetes.

Amen.

An aunſwere vnto Syr Thomas Mores Dialogue, made by William Tyndall. 1530.

☞ Firſt he declareth what the Church is, and geueth a reaſon of certaine wordes which Maſter More rebuketh in the tranſlation of the new Teſtament. ¶ After that he aunſwereth particularly vnto euery Chapter which ſemeth to haue any appearaunce of truth thorough all his foure bookes.

¶ Awake thou that ſlepeſt and ſtand vp from death, and Chriſt ſhall geue the light. Epheſians. 5.

THe grace of our Lord, the light of his ſpirite to ſee & to iudge, true repē taunce towarde • Gods l • we, a faſt fayth in the mercyfull pr •… es y• are in our ſauiour Chriſt, ſeruēt loue toward thy neighbour after the exā ple of Chriſt & his Saints, be with thee (O Reader) & with all that loue the truth & lōg for the redemption of Gods elect. Amen.

Our Sauiour I eſus in the 16. of Iohn Iohn. 16. at his laſt Supper when he tooke his leaue of his Diſciples, warned them ſaying, the holy Ghoſt ſhall come and rebuke the world of iudgemēt. That is, he ſhall rebuke the world The holy ghoſt ſhall rebuke the world for lacke of true iudgement. for lacke of true iudgement and diſcretion to iudge, and ſhall proue that the taſt of theyr mouthes is corrupt, ſo that they iudge ſwete to be ſowre and ſowre to be ſwete, & the eyes to be blynd, ſo that they thinke that to be the ver • ſeruice of God which is but a blynd ſuperſtition, for zeale of which yet they perſecute the true ſeruice of God: and that they iudge to be the lawe of God, whiche is but a falſe imagination of a corrupt iudgement, for blynd affection of whiche yet they perſecute the true law of God and them that kepe it.

And this ſame it is that Paul ſayth 1. Corinth. 〈◊〉 . Cor. 2. ij. how that the naturall man that is not borne agayne and created a new with the ſpirite of God, be he neuer ſo great a Philoſopher, neuer ſo well ſene in the law, neuer ſo ſore ſtudied in the Scripture, as we haue examples in the Phariſeis, yet hee cannot vnderſtād the thynges of the ſpirite of God: but The ſpiritual iudgeth all thynges ſpiritually. ſayth he, the ſpirituall iudgeth all thyngs and hys ſpir • e ſearcheth the deepe ſecretes of God, ſo that what ſoeuer God commaūdeth hym to do, he neuer leaueth ſearchyng till he come at the bottome, the pith, the quicke, the ly • e, the ſ •… , the m •• ow & very cauſe why, and iudgeth all thyng. Take an example, in the great commaundement, loue God with all thyne hart, yt ſpirituall ſearcheth the cauſe Math. 22. and looketh on the benefites of God and ſo conceaueth loue in his hart. And when he is Rom. 13. commaunded to obey the powers and rulers of the world, hee looketh on the benefites which God ſheweth the world through them and therefore doth it gladly. And when hee▪ Math. 22. is commaūded to loue his neighbour as hym ſelfe, he ſearcheth that his neighbour is created of God and bought with Chriſtes bloud and ſo forth, and therefore he loueth hym out The ſpirituall man ſearcheth 〈◊〉 the cauſe why 〈◊〉 , ought to loue hys neighbour▪ of his hart, and if he be euill forheareth hym and with all loue and pacience draweth hym to good: as elder brethren wayte on the yoū ger and ſerue them and ſuffer them, & when they will not come they ſpeake fayre, & flatter, and geue ſome gaye thyng and promiſe fayre and ſo drawe them and •… te them not, but if they may in no wiſe be holpe, referre the puniſhment to the father and mother and ſo foorth. And by theſe iudgeth he all other lawes of God and vnderſtādeth the true vſe and meanyng of them. And by theſe vnderſtandeth he in the lawes of man, whiche are right, and which tyranny.

If God ſhould cōmaunde hym to drinke no wine, as he commaūded in the olde teſtament that the prieſtes ſhould not: when they miniſtred in the temple, and forbad diuerſe mea • es, the ſpirituall (becauſe he knoweth Man is Lord ouer all the creatures of the 〈◊〉 . that man is Lord ouer all other creatures, & they his ſeruauntes, made to be at his pleaſure, and that it is not commaunded for the wyue or meate it ſelfe that man ſhould be in bondage vnto his owne ſeruaunt the inferiour creature) ceaſeth not to ſearch the cauſe. And when he findeth it, that it is to tame the fleſhe, and that he be alway ſober, he obeyeth gladly, and yet not ſo ſuperſtitiouſly, that the tyme of his diſeaſe he would not drinke wine in ye way of a medicine to recouer his health, as Dauid eat of the halowed bread, and as Moſes for neceſſitie left the children of Iſraell vncircumciſed xl. yeares, where of likelyhoode 〈◊〉 . Reg. • 1. ſome dyed vncircumciſed, and were Circum •… ō not trequented in 〈◊〉 . • eares. yet thought to be in no worſe caſe then they that were circumciſed, as the children that dyed within the viij. day, were counted in as good caſe as they that were circūciſed, which enſamples might teach vs many thinges, if there were ſpirite in vs.

And likewiſe of the holy day, he knoweth Holy dayes are ord •• ned for 〈◊〉 , and not man for the holy dayes. that the day is ſeruaunt to man, and therfore when he findeth that it is done becauſe he ſhould not be let from hearing the worde of God, he obeyeth gladly, and yet not ſo ſuperſtitiouſly that he would not helpe his neighbour on the holy day, and let the ſermō alone for one day, or that he would not worke on the holyday, neede requiring it, at ſuch tyme as men be not wont to be at church, and ſo throughout all lawes. And euen likewiſe in all ceremonies and ſacramentes he ſearcheth The ſignification of thynges are to be ſought and not to ſerue the viſible ſignes. the ſignifications, & will not ſerue • he viſible thinges. It is as good to him, that the prieſt ſay Maſſe in his gowne as in his other apparell, if they teach him not ſomewhat, and that his ſoule be edified thereby. And as ſoone will he gape while thou putteſt ſande as holy ſalt in his mouth, if thou ſhew hym Ceremonies with out ſome good doctrine are to be reiected. no reaſon thereof. He had as lefe be ſ •• ered wyth vnhalowed butter as annointed wyth charmed oyle, if his ſoule be not taught to vnderſtand ſomewhat thereby, and ſo forth.

But the world captiuateth his wit, and about the law of God, maketh him wonderfull imaginations, vnto which he ſo faſt cleaueth that ten Iohn Baptiſtes were not able to diſpute them out of his head. He beleueth Turkes are rather to be lamēted for their ignoraunce and to be wonne with good doctrine & example of good lyfe, then to be hated and murthered. that he loueth God, becauſe he is ready to kill a Turke for his ſake, that beleueth better in God then he) whom God alſo commaundeth vs to loue and to leaue nothyng vnſought to winne him vnto the knowledge of the truth, though with the loſſe of our •• ues. He ſuppoſeth that he loueth his neighbour as much as he is bounde, if he be not actually angry with him, whom yet he will not helpe freely with an halfepenny but for a vauntage or vayneglory, or for a worldly purpoſe. If any man haue diſpleaſed him, he keepeth his malice in and will not chafe him ſelfe about it, till he ſee an occaſion to auēge it craftely, and thinketh that well inough. And the rulers of the world he obeyeth, thinketh he, when he flattereth them, and blindeth them with giftes, and corrupteth the We do nothyng well e •• ept we do it of loue from a pure hart. officers with rewardes, and • egui • th the lawe with cautels and ſubtilties.

And becauſe the loue of God and of hys neighbour, which is the ſpirite and the life of all lawes, & wherfore all lawes are made, is not written in his hart, therefore in all inferiour • awes and in all worldly ordinaunces is he betell blinde. If he be commaunded to abſteyne from wine, that will he obſerue vnto the death to, as the Charterhouſe Mō kes had leuer dye then eate fleſhe: and as for Superſtitious obſeruations are rather the breakyng of the law then the kepyng of the ſame. the ſoberneſſe and chaſtiſing of the members will he not looke for, but will poure male & bere of the ſtrongeſt without meaſure, and heat them with ſpices and ſo forth. And the holyday will he keepe ſo ſtraight, that if he meete a ſ • ee in his bed he dare not kill her, & not once regarde wherfore the holyday was ordayned to ſeeke for Gods worde, and ſo forth in all lawes. And in ceremonies and ſacramentes, there he captiuateth his witte & vnderſtanding to obey holy Church, without aſking what they meane, or deſiring to know, but onely careth for the keeping, and looketh euer wyth a payre of narrow eyes, and wyth all hys ſpectacles vppon them, leſt ought be lefte out. For if the prieſt ſhoulde ſay Maſſe, baptiſe, or heare confeſſion without a ſtole about his necke, he would thinke all were marred, and doubt whether he had power to conſecrate, and thinke that the vertue of the Maſſe were loſt, and the childe not well baptiſed or not baptiſed at all, and that his abſolution were not worth a mite. He had leuer that the Byſhop ſhould wag two fingers ouer him, then that an other man ſhould ſay God ſaue him, and ſo forth. Wherfore beloued reader, in as much as the holy ghoſt rebuketh the worlde for lacke of iudgement, The world is to be rebuked for lacke of iudgement. and in as much alſo as their ignoraūce is without excuſe before whoſe faces inough is ſet to iudge by, if they woulde open their eyes to ſee, and not captiuate their vnderſtanding to beleue lyes: and in as much as the ſpirituall iudgeth all thing, euen the very bottome of Gods ſecretes, that is to ſay, the cauſes of the thinges which God commaundeth, how much more ought we to iudge our holy fathers ſecretes, & not to be as an Oxe or an Aſſe without vnderſtanding.

Iudge therfore reader whether the Pope Iudge by theſe things whether the Pope haue erred or no • with his be the Church, whether their authoritie bee aboue the Scripture: whether all they teach without Scripture be equall with the Scripture: whether they haue erred, and not onely whether they can. And againſt the myſt of their ſophiſtry take the examples that are paſt in the old Teſtament, & authentike ſtories, and the preſent practiſe whiche thou ſeeſt before thyne eyes. Iudge whether it be poſſible that any good ſhould Iudge what baggage is in the Popes doctrine and of his making come out of their domme ceremonies & Sacramentes into thy ſoule. Iudge their penaunce, pilgrimages, pardons, purgatorie, praying to poſtes, domme bleſſynges, domme abſolutiōs, their domme pateryng and howlyng, their domme ſtraunge holy geſtures with all their domme diſguiſinges, their ſatiſfactiōs and iuſtifyinges. And becauſe thou findeſt them falſe in ſo many thynges, truſt them in nothyng but iudge thē in all thinges. Marke at the laſt the practiſe of our fleſhly ſpiritualtie and their wayes by whiche they Note the 〈…〉 ſpiritualtie. haue walked aboue eight hundred yeares, how they ſtabliſh their lyes, firſt wtth falſifiyng the Scripture, then thorough corruptyng with their riches wherof they haue infinite treaſure in ſtore: and laſt of all with the ſword. Haue they not compelled the Emperours of the earth and the great Lordes and hygh •… cers to be obedient vnto them, to diſpure for them, and to be their tormētours, and the Samſumims thē ſelues do but imagine miſchief and inſpire them.

Marke whether it were euer truer then 〈…〉 Chriſt. now, the Scribes, Phariſeis, Pylate, Herode, Cayphas and Anna, are gathered together agaynſt God & Chriſt. But yet I truſt in vayne, and he that brake the Counſell of A chitophell ſhall ſcatter theirs. Marke whether it 〈◊〉 not true in the hygheſt degree, that Our 〈◊〉 is the cauſe that hypo •… . for the ſinne of the people hypocrites ſhall rayne ouer them. What ſhewes, what faces and contrary pretenſes are made, and all to ſtabliſh them in their theft, falſehead, & damnable lyes, and to gather them together for The practice of prelates. to continue ſu •… ltie to oppreſſe the truth and to ſtoppe the light & to kepe all ſtill in darkeneſſe. Wherfore it is time to awake and to ſee euery man with his owne eyes and to iudge, if we will not be iudged of Chriſt when he commeth to iudge. And remember that he which is warned hath none excuſe, if he take n •… ede. Here with fare wel in ye Lord Ieſus Chriſt whoſe ſpirite be thy guide & doctrine and the light to iudge with all. Amen.

¶ What the Church is.

THis worde Churche Signification of the 〈…〉 are 〈…〉 . hath diuerſe ſignifications. Firſt it ſignifieth a place or houſe, whether Chriſten people were wont in the old tyme to reſorte at tymes cōuenient, for to heare the word of doctrine, the law of God & the fayth of our Sauiour Ieſus Chriſt, & how and what to pray and whence to aſke power and ſtrength to liue godly. For The miniſters of the 〈◊〉 are 〈…〉 to preach to yt people ſ •… ly the wo •… of 〈◊〉 & to pray in a 〈…〉 vnderſtand. the officers therto appointed preached the price word of God onely and pray • d in a t •• ng that all men vnderſtode. And yt people hearkned vnto his prayers, & ſayd thereto Amē & prayed with him in their hartes, & of him learned to pray at home and euery where, and to inſtruct euery man his houſhold.

Where now we heare but voyces with out ſignification and buzſinges, howlynges and cryinges, as it were the ha •… yng • s of Foxes or baytings of Bear • s, & wonder at diſguiſings & t • yes wherof we know no meanyng.

By reaſon wherof we be fallen into ſuch ignorauncie, that we know of the mercy & promiſes whiche are in Chriſt nothyng at all.

And of the law of God we thinke as do the Turkes, and as did the old The lawe cannot be fulfilled wt workes or they neuer ſo holy. heathen people, how that it is a thyng which euery man may do of his owne power, and in doyng therof becōmeth good and waxeth righteous and deſerueth heauen: yea and are yet more mad then that. For we imagine the ſame of Phantaſies and vayne ceremonies of our owne making, neither nedefull vnto the tamyng of our owne fleſh, neither profitable vnto our neighbour, neither honour vnto God.

And of prayer we thinke, that no A great abuſe in prayer. man can pray but at Church, and that it is nothing els but to ſay Pater noſter vnto a poſt. Wherewith yet and with other obſeruaūces of our owne imaginyng, we beleue, we deſerue to be ſped of all that our blynd hartes deſire.

In an other ſignification it is abuſed The church taken for the ſpiritualty. and miſtakē for a multitude of ſhauen ſhorne, and oyled which we now call the ſpiritualtie and Clergy. As when we read in the Chronicles kyng William was a great tyraūt and a wicked King William. man vnto holy Church and tooke much landes from them. Kyng Iohn King Iohn. was alſo a per •• ous man and a wicked vnto holy Church, & would haue had them puniſhed for theft, murther and what ſoeuer miſchief they dyd, as though they had not bene people annoynted, but euē of the vile raſcall and common lay people.

And Thomas Becket was a bleſſed & an holy man for he dyed for the liberties S. Thomas of Caunterbury. (to do all miſchief vnpuniſhed) & priuileges of the Church. Is he a laye man or a man of the Church? Such is the liuing of holy Church. So men ſay Holy Church hath bornt a great ſwinge. of holy church. Ye muſt beleue in holy Church & do as they teach you. Will ye not obey holy Church? Will ye not do the penaunce enioyned you by holy Church? Will yet not forſweare obedience vnto holy Church? Beware leaſt ye fal into yt indignatiō of holy church, leſt they curſe you & ſo forth. In which The Pope and his rable takē for the church. all we vnderſtand but ye Pope, Cardinals, Legates, Patriarckes, Archbyſhops, Byſhops, Abbotes, Priours, Chauncelers, Archdeacons, Commiſſaries, Officials, Prieſtes, Monkes, Friers, Blacke, Whit, Pied, Grey, and ſo forth, by (I trow) a thouſand names of blaſphemy and of hypocriſies & as many ſundry faſhions of diſguiſinges.

It hath yet or ſhould haue an other ſignification, little knowen among the common people now a dayes. That is to wit, it ſignifieth a congregation, a multitude or a company gathered together The church is a cong •• gation of people of all ſortes gathered together. in one, of all degrees of people. As a mā would ſay, the church of Lō don, meaning not the ſpiritualtie onely (as they will be called for their diligent ſeruing of God in the ſpirite, and ſo ſore eſchuing to meddle wyth temporall matters) but the whole bodye of the citie, of all kindes, conditions & degrees: and the church of Briſtow, all that pertaine vnto the towne generally. And what congregation is mēt, thou ſhalt alway vnderſtand by the matter that is entreated of, and by the circumſtaunces thereof.

And in this third ſignification is the The church of God how it is taken in Scripture. church of God or Chriſt taken in the ſcripture, euē for the whole multitude of all them that receaue the name of Chriſt to beleue in him, and not for the clergy onely. For Paule ſayth Gal. i. Gal. 1. I perſecuted the church of God aboue meaſure, which was not the preachers onely, but all that beleued generally, as it is to ſee Act. xxij. where he ſaith, Actes. 23. I perſecuted this way euen vnto the death, binding and putting in priſon both men and women. And Gal. i. I Gal. 1. was vnknowen concerning my perſon vnto the congregations of the Iewes which were in Chriſt. And Rom. Rom. 16. xvi. I commende vnto you Phebe the Deaconi •• e of the church of Cenchris. And the churches of Aſia ſalute you. i. 1. Cor. 16. Corin. the laſt.

And if a man can not rule his owne houſe, how ſhall he take the care of the church of God. i. Tim. iij? if any faithfull 1. Tim. 3. man or woman haue widdowes, let them finde them, that the church be not charged. i. Tim. v. And Mat. 18. 1. Tim. 5. if thy brother heare thee not, tell the church or congregation and ſo forth. The church is a multitude of all them that beleue in Chriſt whereſoeuer • hey be gathered together. In which places and thoroughout all the ſcripture, the church is taken for ye whole multitude of them that beleue in Chriſt in that place, in that pariſhe, towne, citie, prouince, land, or thoroughout all the worlde, and not for the ſpiritualtie onely.

Notwithſtāding yet it is ſomtimes taken generally for all them that embrace A double ſignificatiō of this worde church. the name of Chriſt, though their faithes be naught, or though they haue no fayth at all. And ſometimes it is taken ſpecially for the electe onely, in whoſe hartes God hath written hys lawe with his holy ſpirite, and geuen them a feeling faith of the mercy that is in Chriſt Ieſu our Lord.

¶ Why Tindall vſed this worde congregation, rather thē church in the tranſlation of the new Teſtament.

WHerefore in as much (as the clergy, as the nature of thoſe hard & indurat Adamātſtones is, to draw all to them) had appropriat vnto themſelues the terme that of right is common The cauſe why Tyndall trāſlated yt word church into this worde congregation. vnto all the whole congregation of them that beleue in Chriſt, & wyth their falſe and ſubtil wyles had beguiled and mocked the people, & brought them into the ignoraunce of the word, making thē vnderſtand by this worde church, nothing but the ſhauen flocke, of them that ſhore the whole worlde: therefore in the tranſlation of the new Teſtament where I found this word Eccleſia, I enterpreted it, by thys word congregation. Euen therfore did I it, and not of any miſcheuous mynde or purpoſe to ſtabl • ſhe hereſie, as maſter More vntruely reporteth of me in hys Dialoge, where he rayleth on yt tranſlation of the new Teſtament.

And when M. More ſayth, that this word Church is knowen wel inough. I report me vnto the conſciēces of all the land, whether he ſay truth or other wiſe, or whether the lay people vnderſtand by Church the whole multitude of all that profeſſe Chriſt, or the iugglyng ſpirites onely. And whē he ſaith that congregation is a more generall Congregation is vnderſtand by the circū ſtaunce. terme, if it were, it hurteth not. For the circumſtance doth euer tell what cō gregation is ment. Neuertheleſſe yet ſayth he not the truth. For wherſoeuer I may ſay a congregation, there may I ſay a Church alſo, as the Church of the deuill, the Church of Sathan, the Church of wretches, yt Church of wickedmen, the Churche of lyers and a Church of Turkes therto.

For M. More muſt graunt (if he will haue Eccleſia tranſlated throughout all the new Teſtament by this woorde Church) that Church is as commō as Eccleſia. Now is Eccleſia a Greeke Eccleſia is a greke worde, and ſignifieth a congregation. word and was in vſe before the tyme of the Apoſtles and taken for a cōgregation among the heathē, where was no congregation of God or of Chriſt. And alſo Lucas him ſelfe vſeth Eccleſia for a Church or congregation of heathen people thriſe in one Chapter, euē in the xix. of the Actes, where Demetrius the goldſmith or ſiluerſmith had gathered Actes. 19. a company agaynſt Paule for preachyng agaynſt Images.

Howbeit M. More hath ſo long vſed▪ his figures of Poetry, that (I ſuppoſe) M. More was •… ful in Poetry. whē he erreth moſt, he now by the reaſon o • a long cuſtome, beleueth himſelf, that he ſayth moſt true. Or els (as the wiſe people which when they daunce naked in nettes beleue that no man ſeeth them) euen ſo M. More thinketh that his errours be ſo ſubtilly couched that no man can eſpy them. So blinde he counteth all other men in compariſon of his great vnderſtandyng. But charitably I exhorte him in Chriſt to take hede, for though Iudas were wilier then his felowes to get lucre, yet Iudas. he proued not moſt wiſe at yt laſt end. Neither though Balam the falſe Prophet Balaa • . had a cleare ſight to bryng y• curſe of God vpon the childrē of Iſraell for honours ſake, yet his couetouſneſſe did ſo blind his propheſie, that he could not ſee his owne end. Let therfore M. A good ad •… to M. More. More and his cōpany awake be tymes ere euer their ſinne be ripe, leſt ye voyce of their wickedneſſe aſceno • vp and awake God out of his ſlepe, to loke vpō them and to how his eares vnto theyr curſed blaſphemies agaynſt the open truth, and to ſend his harueſt men and mowares of vengeaunce to repe it.

But how happeth it that M. More hath not contended in likewiſe againſt hys derelyng Eraſmus all this longe M. More did greatly fauour Eraſm • s. while? Doth not he chaūge this word Eccleſia into congregatiō and that not ſeldome in the new Teſtamēt? peraduenture he oweth him fauour becauſe he made Moria in hys houſe. Whiche booke if it were in Engliſh, thē ſhould euery man ſee, how that he then was farre otherwiſe mynded then he now writeth. But verely I thinke that as Iudas betrayd not Chriſt for any loue that he had vnto the hyghe Prieſtes, Scribes and Phariſeis, but onely to come by that wherfore he thirſted: euē ſo M. More (as there are tokens euidēt) M. More was a • epe diſſembler. wrote not theſe bookes for any affectiō that he bare vnto the ſpiritualty or vnto the opinions which he ſo barely defēdeth, but to obtaine onely that which he was an hungred for: I pray God that he eate not to haſtly leſt he be chokeo at the latter end, but that he repēt and reſiſt not the ſpirite of God which openeth light vnto the worlde.

¶ Why he vſeth this woorde Elder and not Prieſt.

AN other thyng which he rebuketh, is, that I interprete this Greeke worde Presbiteros by this worde Senior. M. More 〈◊〉 captious. Of a truth Senior is no very good Engliſhe, though Senior and Iuniot be vſed in the vniuerſities: but there came no better in my mynde at that tyme. Howbeit I ſpied my fault ſince, long yer M. More tolde it me, and haue •… ded it in all the woorkes which I ſens made, and call it an Elder. And in that he maketh here • ie of it, to call M. More 〈…〉 Preſbiteros an Elder, he condemneth their owne old Latin text of hereſie alſo, which they vſe yet dayly my• •… ch and haue vſed, I ſuppoſe, this, I ſuppoſe, this run hū dred yeares. For that text doth 〈…〉 an elder likewiſe. In the. 1. Pet. 5. •… s 1. Pet. 5. ſtandeth it in ye Latin text. Se •… ores qui in vobis ſunt, obſecro ego con •… paſcite qui in vobis eſt gregem Chri •… 〈…〉 elders that are among you I 〈…〉 which am an elder alſo, that ye ſed •… flocke of Chriſt, which is among 〈…〉 There is Presbyteros calle • 〈…〉 And in yt he ſayth fede Chriſ •… he meaneth euen the Miniſte •… choſen to teach the people & to 〈…〉 them in Gods word & no • ay 〈…〉 And in the 2. Ep • ſt • e of Ioh • 〈…〉〈…〉 text, Senior electae Dominae & 〈…〉 The elder vnto the ele • t Lady 〈…〉 her children. And in the 〈…〉 Iohn. Senior Ga • o dilecto. 〈…〉〈…〉 vnto the beloued Gai • s. In theſe 〈…〉 piſtles Presbyteros is calle • an 〈…〉 And in the xx. of the Actes, y• text ſ •… 〈…〉 Paule ſent for maiores natu Eccle •… 〈…〉 elders in byrth of the congregation or Church, and ſayd vnto them, take 〈…〉 vnto your ſelues & vnto y• who • e 〈◊〉 , ouer which the holy ghoſ • hath 〈…〉〈…〉 you Epiſcopos ad regendum Eccle •… Dei, Byſhops ouer • ca • s to 〈…〉 the Church of God. There is •… teros called an Elder in byrth 〈…〉 ſame immediately called a 〈…〉 ouerſear, to declare what p •… ment. Hereof ye ſee that I haue 〈…〉 more erred then their owne text 〈…〉 they haue vſed ſence the ſcripture wa • firſt in the Latin • oung, and that their owne text vnderſtandeth by Presby • eros 〈…〉 nothyng ſaue an Elder. And they were called Elders, becauſe of their age, grauitie & ſadneſſe, as thou may • t ſee by the text: and Byſhops or ouerſears by the reaſō of their offices. And all that were called Elders (or Prieſts if they ſo wil) were called Biſhops alſo, though they haue diuided yt names now, which thing thou mayſt euidently ſee by the firſt Chapter of Titus. And Actes xx. and other places mo.

And when he layth T • mothe vnto my charge, how he was young, thē he we • eth that he hath wo •• e his g • lden ſpu •… s: But I would pray hym to ſhew me where he readeth that Paule calleth hym Presbyteros, Prieſt or Elder. I 〈◊〉 not then cal him Epiſcopus properiy. For thoſe ouer • ears which Byſhops ought to be byd • rs in one place. we now call Byſhops after the Greke word, we •… alway bidyng in one place to 〈…〉 the congregation there. N • w was T •… the an Apoſtle. And Paule alſo writeth that he came ſhortly agayn. well, will he ſay, it commeth yet all to one. For if it be commeth the lower Miniſter to be of a ſad and diſ •… much more it becommeth the hygher. It is •… h. But ij. thyngs are without law, God and neceſſitie. If Note. God to ſhew his power ſhall ſhed out his grace more vpon youth then vpon age at a 〈…〉 , who ſhall let him? we • ē be no 〈◊〉 v •… to rule or to preach Women. (for both are forbidden them) yet hath God en • owed them with his ſpirite at ſondry tymes and ſhewed his power and goodneſſe vpō them and wrought wonderfull thynges by them, becauſe God poureth hys holy ſpirite 〈◊〉 wiſdome & 〈…〉 aſwell we •… mē. he would not haue them •… d. We •• ad that women haue iudged all Iſra • ll and haue bene great propheti • ies and haue done mighty dedes. Yea and if ſtones be true, women haue preached ſence the openyng of yt new Teſtamēt.

Do not our w • men now Chriſten and miniſter the Sacrament of Baptiſme in tyme of nede? Might they not by as good reaſon preach alſo, if neceſſitie required? 〈◊〉 a woman were driuē into ſome Iland, where Chriſt was neuer preached, might ſhe there not preach him, it ſhe had the g •… t thereto? Might ſhe not alſo Baptiſe? And why might ſhe not, by the ſame reaſon miniſter the Sacrament of the body and bloud of Chriſt, and teach them how to choſe •… rs & miniſters? O poore wemen, how deſpite ye them? The vi •… the better welcome vnto you. An whore had ye leuer thē an honeſt wife. If onely ſhauen and annoynted may do theſe thinges, then Chriſt dyd them not nor any of his Apoſtles, nor any man in long tyme after. For they vſed no ſuch ceremonies.

Notwithſtanding, though God be vnder no lawe, and neceſſitie lawleſſe: God is vnder no 〈…〉 neceſſitie lawleſſe. yet be we vnder a lawe, and ought to preferre the men before the women, & age before youth, as • he as we cā. For it is agaynſt the lawe of nature that young men ſhould rule the elder, and as vncomely as that women ſhoul • e rule the men, but when neede requireth. And therfore if Paule had had other ſhift, and a man of age as mete for The cauſe why young 〈◊〉 was preferred by 〈◊〉 to be a Byſhop. the roome, he would not haue put Timothy in the office, he ſhould no doubt haue bene kept backe vntil a fulier age, and haue learned in the meane time in ſilence. And whatſoeuer thou be that reade • t this, I exhort thee in our lord, that thou read both yt epiſ •… s of Paule to Timothy, that thou mayſt ſee how diligently (as a mother careth for her childe if it be in perill) Paule writeth vnto Timothy to inſtruct him, to teach hym, to exhort, to corage hym, to ſh •• e him vp, to be wiſe, ſober, diligent, circumſpect, ſad, humble and me • ke, ſaying▪ theſe I write that thou mayeſt Paul was a fa • herly inſtructer to 〈◊〉 •… thy. know how to behaue thy ſelfe in the houſe of God, which is the church or congregation. A • oy •• • uſtes of yo •… h, beware of vngodly fables & old wiues tales, & auoyde the company of men of corrupt myndes, which waſt theyr braynes about wrangling queſtions. Let no man diſpiſe thy • e youth. As who ſhoulde ſay, youth is a diſpiſed thyng of it ſelfe, whereunto men geue none obedience or reuerence naturally. See therefore that thy ve •• ue exceede, S. Paule was a worthy & mo • t •… ther & inſtructour. to recompence thy lacke of age, and that thou ſo behaue thy ſelf that no fault be founde with thee. And againe, rebuke not an Elder ſharpely, but exhort him as thy father, and yongmen as thy brethren, and the elder women as thy mothers, and yt yoūg womē as thy ſiſters, and ſuch like in euery chapter. Adm • none accuſation agaynſt an Elder vnder leſſe then two witneſſes. And Paule chargeth hym in the ſight of God, and of the Lord Ieſus Chriſt, and of his elect Angels, to do nothing raſhely or of affection. And ſhortely whereunto youth is moſt proue and ready to fall, therof warneth he hym with all diligence, euen almoſt or altogether halfe a • oſen times of ſome one thyng. And finally as a man woulde A great difference betwene teaching of the people, and teaching of a preacher. teach a childe that had •… euer be • ore gone to ſchole, ſo tēderly & ſo carefully doth Paul teach him. It is an other thyng to teach the people, and to teach the preacher. Here Paule teacheth the preacher, young Timothy.

And when he affirmeth that I ſay, how that the oyling and ſhauing is no •• lyng, 〈◊〉 ſha • ing •… ny thing or any part of prieſt •… . part of the Prieſthode. That improne • h he not, nor can do. And therfore I ſay i • yet. And when he hath inſearched the •… moſt that he cā, this is all that he can ſay agaynſt me, that of an hundred there be not x. that haue the properties which Paule requireth to be in them. Wherfore if oyling and ſhauyng be no part of their Prieſthode, then euermore of a thouſand ix. hundred at the leſt ſhould be no Prieſts at all. And quoth your frend would confirme it with an oth and ſweare depely, that it would folow and yt it muſt nedes ſo be. Which argument yet, if there were no other ſhift I would ſolue after an Oxford faſhion, with concedo conſequentiam & conſequens. And I ſay moreouer that their annoynting is but a ceremonie borowed of ye Iewes, though they haue ſomewhat altered the maner, and their ſhauing borowed of the heathen Prieſtes, and that they be no O •… • alt & 〈◊〉 are 〈…〉 more of their prieſthood, then the oyle, ſalte, ſpittell, • aper and chriſome cloth of the ſubſtaunce of baptime. Which thinges no doubt, becauſe they be of their con • uring, they would haue preached of neceſſitie vnto the ſaluation of the childe, except neceſſitie had driuen them vnto the contrary.

And ſeing that the oyle is not of neceſſitie, let M. More tell me what more vertue is in the oyle of confirmatiō, in as much as the biſhop ſacreth the one as well as the other: yea and let hym tell the reaſon why there ſhoulde be • yle hath •… o 〈◊〉 at all, 〈…〉 the 〈…〉 . more • ertue in the oyle wherewith yt Byſhop annointeth his Prieſtes. Let him tell you from whence the oyle cō meth, how it is made, and why he ſelleth it to the curates wherewyth they annointe the ſicke, or whether this be of leſſe vertue then the other.

And finally, why vſed not the Apoſtles ☞ this greke worde 〈 in non-Latin alphabet 〉 , or the interpreter this Latin woorde Sacerdos, but alway this worde Presbyteros and Senior, by which was at that time nothing ſignified but an Elder? And it The miniſter amōg the 〈…〉 were na •… 〈◊〉 age. was no doubt taken of the cuſtome of the Hebrues, where the officers were euer elderly men as nature requireth. As it appeareth in the olde teſtament and alſo in the new. The Scribes, Phariſes, and the elders of the people ſayth the text, which were the officers and rulers, ſo called by the reaſon of their age.

¶ Why he vſeth loue rather then charitie.

HE rebuketh me alſo that I trāſlate Why • yn 〈…〉 this worde 〈…〉 rather 〈◊〉 thys greke worde 〈 in non-Latin alphabet 〉 into loue, and not rather into charitie, ſo holy & ſo knowen a terme. Ʋerely charitie is no knowen Engliſhe, in that ſence which agape requireth. For when we ſay, geue your almes in the worſhip of God and ſweete ſaint charitie, and when the father teacheth his ſonne to ſay bleſſing father for ſaint charitie, what meane they? In good fayth they wot not. Moreouer whē we ſay, God helpe you, I haue done my charitie for this day, do we not take it for a •… s? And the man is euer childing and out Charitie hath 〈◊〉 ſignifications. of charitie, and I beſhrew him ſauing my charitie, there we take it for patience. And when I ſay a charitable mā, it is taken for mercifull. And though mercifulnes be a good loue, or rather ſpring of a good loue, yet is not euery good loue mercifulnes. As when a woman loueth her huſband godly, or a man his wife or his frende that is in none aduerſitie, it is not alway mercifulneſſe. Alſo we ſay not thys man Loue 〈◊〉 is 〈…〉 vnderſtād. hath a great charitie to god, but a great loue. Wherfore I muſt haue vſed this generall terme loue, in ſpite of myne hart oftentimes. And agape & charitas were wordes vſed among the Hethe • yer Chrſt came, and ſignified therefore more then a godly loue. And we may ſay well inough and haue heard it ſpoken that the Turkes be charitable one to an other among themſelues, & ſome of them vnto the chriſten to. Beſides all this agape is cōmon vnto all loues.

And when M. More ſaith euery loue Euery loue is not charitie nor euery charitie is not loue. is not charitie, no more is euery Apoſtle Chriſtes Apoſtle, nor euery Angell Gods Angell, nor euery hope chriſten hope, nor euery ſayth or beliefe Chriſtes beleife, and ſo by an hūdred thouſand wordes. So that if I ſhould alway vſe but a worde yt were no more generall then the worde I enterprete, I ſhould enterprete nothing at all. But the matter it ſelfe and the circumſtaunces do declare what loue, what hope, and what fayth is ſpokē of. And finally I ſay not charitie God, or charitie your neighbour, but ioue God and loue your neighbour, ye & though we ſay a man ought to loue his neighbours wife & his daughter, a Chriſten man doth vnderſtand that he is commaūded to defile his neighbours wife or his daughter.

¶ Why fauour and not grace.

ANd with lyke reaſons rageth he Why Tyndall ſayth fauour and • ot grace. becauſe I turne 〈 in non-Latin alphabet 〉 into fauour and not into grace, ſaying that euery fauour is not grace, and that in ſome fauour there is but little grace. I can ſay alſo in ſome grace there is little goodneſſe. And when we ſay, he ſtandeth well in my Ladyes grace, we vnderſtand no great godly ſauour. And in Ʋniuerſities many vngracious graces are gotten.

¶ Why knowledge and not confeſſion, repentaunce and not penaunce.

ANd that I vſe this worde knowledge Knowledge and not confeſſion, repentaūce and not penaunce. and not confeſſion, and this word repentaunce and not penaunce. In which all he can not proue, that I geue not the right Engliſhe vnto the Greeke word. But it is a farre other thyng that pay • eth them and byteth them by the breſtes. There he ſecret panges that pinch the very hartes of them, wherof they dare not cōplayne. The ſekeneſſe that maketh them ſo impaciēt is, that they haue loſt their iugglyng termes. For the doctours and preachers were wont to make many dimiſiōs, diſtinctions & ſortes of grace, gratis data, gratum faciens, preueniens & ſubſequens. And with confeſſion they The Papiſtes may not forbeare to haue their iugglyng termes. iuggled, & ſo made the people, as oft as they ſpake of it: vnderſtand ſhrift in the care. Wherof the Scripture maketh no mentiō: no it is cle • ne agaynſt the Scripture as they vſe it and preach it, and vnto God an abhominatiō and a ſoule ſtinkyng ſacrifice vnto the filthy Idole Priapus. The loſſe of thoſe iugglyng termes is the matter where of all theſe bottes brede, that gnaw them by the belyes and make them ſo vnquiet.

And in like maner, by this word penaunce, Penaunce. they make the people vnderſtand holy deedes of their enioynyng, with which they muſt make ſatiſfactiō Penaunce was profit •… to the Papiſtes. vnto Godward for their ſinnes. When all the Scripture preacheth that Chriſt hath made full ſatiſfactiō for our ſinnes to Godward, & we muſt now be thākfull to God agayne and kill the luſtes of our fleſh with holy workes of gods enioynyng & to take paciently all that God layeth on my back. And if I haue • rue penaunce what it is. hurt my neighbour, I am bounde to ſhr •… e my ſelfe vnto him and to make him amendes, if I haue wherewith, or if not thē to aſke him ſorgeueneſſe, and he is bounde to forgeue me. And as for their penaūce the Scripture knoweth not of. The Greke hath Metanoia and Metanoite, repentaunce and repente▪ or forthinkyng and forthinke. As we ſay in Engliſh it forthinketh me or I forthinke, and I repent or it repēteth me and I am ſory that I dyd it. So now the Scripture • ayth repent or let it forthinke you and come & beleue the Goſpell or glad tydynges that is brought you in Chriſt, and ſo ſhall all be forgeuen you, and henceforth lyue a new lyfe: And it will folow if I repent in Fayth in Chriſt 〈◊〉 get a true repentaūce the hart, that I ſhall do no more ſo willingly and of purpoſe. And if I beleued the Goſpell, what God hath done for me in Chriſt, I ſhould ſurely loue him agayne & of loue prepare my ſelfe vnto his commaundementes.

Theſe thinges to be euen ſo M. More knoweth well inough. For he vnderſtandeth the Greke, and he knew them long yer I. But ſo blynd is couetouſneſſe & dronkē deſire of honour. Giftes blind the eyes of the ſeyng and peruert the wordes of the righteous Deut. xvij Deut. 17. ☜ When couetouſnes findeth vauntage in ſeruyng falſehead, it riſeth vp into an o •… mate malice agaynſt the truth & ſeeketh all meanes to reſiſte it, and to quēch it. As Balam the falſe Prophet, though he wiſte that God loued Iſraell Balam. and had bleſſed them and promiſed them great thyngs, and that he would fulfill his promiſes, yet for couetouſneſſe and deſire of honour, he fell into ſuch malice agaynſt the truth of God, that he ſought • ow to reſiſte it and to curſe the people. Whiche when God would not let him do, he turned him ſelfe an other way and gaue peſtilent counſell, to make the people ſinne againſt God, wherby the wrath of God • el vpon them, and many thouſand periſhed. Notwithſtandyng Gods truth abode faſt and was fulfiled in the reſt. And Balam as he was the cauſe that many periſhed, ſo eſcaped he not hym ſelfe. No more did any that maliciouſly reſiſted the open truth agaynſt hys owne conſcience, ſence the world began, that euer I read. For it is ſinne agaynſt y• holy ghoſt, which Chriſt ſaith The ſinne agaynſt the holy ghoſt. ſhall neither be forgeuē here nor in the world to come, whiche text may this wiſe be vnderſtand that as that ſinne ☜ ſhalbe puniſhed with euerlaſtyng dā nation in the lyfe to come: euen ſo ſhall it not eſcape vengeaūce here. As thou • eeſt in Iudas, in Pharao, in Balam and in all other tyrauntes whiche agaynſt their conſciences reſiſted the open truth of God.

So now the cauſe why our Prelates thus rage, & that moueth them to call M. More to helpe, is not that they finde iuſt cauſes in the tranſlation, but becauſe they haue loſt their iugglyng and fayned termes, wherewith Peter propheſied 2. Pet. 1. they ſhould make marchaundiſe of the people.

¶ Whether the Church were before the Goſpell or the Goſpell before the Church.

AN other doubt there is, whether the Church or congregatiō be before The chuch before y• goſpell, or the Goſpell before the church. the Goſpell or the Goſpell before the Church. Which queſtion is as hard to ſolue, as whether the father be elder then the ſonne or the ſonne elder then his father. For the whole Scripture and all beleuing hartes teſtifie that we are begotten through the word. Wherfore if the word beget the congregatiō, & he that begetteth is before hym that is begotten, then is the Goſpell before the Church. Paul alſo Rom. ix. ſayth, how ſhall they call on him whom they Rom. 9. beleue not? And how ſhall they beleue without a preacher? That is, Chriſt muſt firſt be preached yer men can beleue in him. And then it foloweth, that the word of the preacher muſt be before the fayth of the beleuer. And therfore The word which is y• Goſpell was before the church. in as much as the word is before the faith, and faith maketh the congregation, therfore is the word or Goſpell before the congregation. And agayne as the ayre is darke of it ſelfe & receaueth all her light of the ſonne: euen ſo are all mens hartes of thēſelues darke with lyes and receaue all their truth of Gods word, in that they conſent therto. And moreouer as the darke ayre geueth the ſonne no light, but contrarywiſe the light of the ſonne in reſpect of the ayre is of it ſelfe and lighteneth the ayre & purgeth it from darkeneſſe: euē ſo the lying hart of man can geue the word of God no truth, but contrary wiſe the truth of Gods word is of her ſelf, and lighteneth the harts of the beleuers and maketh them true, and clenſeth them from lyes, as thou readeſt Iohn. xv. ye be cleane by reaſon of the Ioh. 15. word. Which is to be vnderſtand, in that the word had purged their harces from lyes, from falſe opinions & from thinking euill good, and therfore from conſentyng to ſinne. And Iohn. xvij. Ioh. 17. ſanctifie them O father thorough thy truth. And thy woorde is truth. And thus thou ſeeſt that Gods truth dependeth not of man. It is not true becauſe man ſo ſayth or admitteth it for true: But man is true becauſe he beleueth it, teſtifieth and geueth witneſſe in hys hart that it is true. And Chriſt alſo ſayth him ſelfe Iohn. v. I receaue no witneſſe of mā. For if the multitude of Note w • ll thys. mās witneſſe might make ought true, then were the doctrine of Mahomete truer then Chriſtes.

¶ Whether the Apoſtles left ought vnwritten, that is of neceſſitie to be beleued.

BUt did not y• Apoſtles teach ought Whether y• Apoſtles taught any thing that they did not write. by mouth that they wrot not? I aunſwere, becauſe that many taught one thyng, and euery man the ſame in diuers places and vnto diuers people. and confirmed euery ſermō wyth a ſundry miracle: therfore Chriſt & his Apoſtles preached an •… red thouſād ſermons, and did as many miracles, which had bene ſuperfluous to haue bene all written. But the pith and ſubſtaunce in generall of euery thing neceſſary vnto our ſoules health, both of what we ought to beleue, and what we ought to do was written, and of the miracles done to confirme it, as many as were nedeful. So that whatſoeuer So much to written as is neceſſary • or 〈◊〉 ſaluation. we ought to beleue or do, that ſame is written expreſely, or drawen out of that which is written.

For if I were bound to do or beleue vnder payne of the loſſe of my ſoule any thing that were written, nor depē ded of that which is writtē, what holpe me the ſcripture that is written? And The ſcripture writtē muſt con • o • nde the vnwritten verities. thereto in as much as Chriſt and all his Apoſtles warned vs that falſe prophetes ſhoulde come with falſe miracles, euen to deceaue the elect if it were poſſible, wherewith ſhoulde the true preacher confound the falſe, except he brought true miracles to confound the falſe, or els autenticke ſcripture of full authoritie already among the people.

Some man woulde aſke, how dyd God continue his congregation from Adam to Noe, and frō Noe to Abraham, and ſo to Moſes, without writing, but with teaching from mouth to mouth. I aunſwere, firſt that there was no ſcripture all the whyle, they Writing hath bene from the beginning. ſhall proue, whē our Lady hath a new ſonne. God taught Adam greater thynges then to write. And that there was writing in the world long yer Abraham yea & yer Noe, do ſtories teſtifie.

Notwithſtanding, though there had bene no writing, the preachers were God frō y• beginning hath 〈◊〉 ten 〈…〉 y• hartes of his 〈◊〉 . euer prophetes glorious in doing of miracles, wherwith they cofirmed their preaching. And beyond that god wrote his teſtamēt vnto them a • way, both what to do and to beleue, euē in ye ſacramentes. For the ſacrifices which God gaue Adams ſonnes, were no dumme popetrie or ſuperſtitious Mahometrie, but ſignes of the teſtament of God. And in them they red ye worde of God, as we do in bookes, and as we ſhould do in our ſacraments, if the wicked Pope had not taken the ſignifications The Pope hath taken fro vs the ſignifications of the Sacramentes. away from vs, as he hath robbed vs of the true ſence of all the ſcripture. The teſtament which God made with Noe, that he woulde no more drowne the worlde with water, he wrote in the ſacrament of the rainebow. And the appointment made betwene him and Abraham, he wrote in the ſacrament of circumciſion. And therefore ſayd Steuen Act. vij. he gaue them y• teſtamēt of circumciſion. Not Actes. 7. that the outwarde circumciſion was the whole teſtament, but the ſacramēt or ſigne there. For circumciſion preached Gods worde vnto thē, as I haue in other places declared.

But in the tyme of Moyſes when the congregation was encreaſed, that they muſt haue many preachers & alſo rulers temporall, then all was receaued in ſcripture, in ſo much that Chriſt and his Apoſtles might not haue bene beleued without ſcripture for all their miracles. Wherefore in as much as Chriſtes congregation is ſpred abroad There can no more be taught vs then to cō teyned in the ſcriptures. into all the worlde much broader then Moſes, and in as much as we haue not the olde teſtament onely but alſo the new, wherein all thinges are opened ſo richly and all fulfilled that before was promiſed, & in as much as there is no promiſe behinde of ought to be ſhewed more ſaue the reſurrection: yea and ſeyng that Chriſt and all the Apoſtles with all the Angels of heauen, if they were here, could preach no more then is preached, of neceſſitie vnto our ſoules: How then ſhould we receaue a new article of the fayth, with out ſcripture, as profitable vnto my ſoule, when I had beleued it, as ſmoke for • ore eyes. What holpe it me to beleue that our Ladies bodye is in heauen? What am I the better for the beliefe Purgatorye. of Purgatory? to feare men thou wilt ſay. Chriſt & his Apoſtles thought hell •… ough. And yet (beſides that the fleſhly imaginatiō may not ſtand with Gods worde) what great feare can there be of that terrible fire which thou mayſt quench almoſt for three halfe pence?

And that the Apoſtles ſhould teach ought by mouth which they woulde not write, I pray you for what purpoſe? becauſe they ſhould not come into the handes of the Heathen for mocking, ſaith M. More. I pray you what thing more to be mocked of the Heathen coulde they teach, then the reſurrection, and that Chriſt was God and man, and dyed betwene two theeues, and that for his deathes ſake, all that repent and beleue therein ſhould haue their ſinnes forgeuen them, yea and if the Apoſtles vnderſtoode thereby as we do, what madder thing vnto heathen people coulde they haue taught thē yt bread is Chriſtes body, & wyne The Heathē thought nothing more madder thē the doctrine of the reſurrection. his bloud. And yet all theſe thynges they wrote. And agayne purgatory, confeſſion in the eare, penaunce and ſatiſfaction for ſinne to Godward, with holy deedes, and praying to Saintes with ſuch like, as dumme ſacraments and ceremonies, are maruelous agreable vnto the ſuperſtition of the Heathen people, ſo that they needed not to abſtaine from writing of thē, for feare leaſt the Heathen ſhould haue mocked them.

Moreouer what is it that the Apoſtles The Apoſtles taught nothing that they were afrayde to write. taught by mouth, and durſt not write? The ſacramentes? As for baptim and the ſacrament of the body and bloude of Chriſt they wrote, and it is expreſſed what is ſignified by them. And alſo all the ceremonies and ſacramentes that were frō Adam to Chriſt Sacramē tes haue ſignifications. had ſignifications, and all that are made mention of in the new teſtamēt, Wherefore in as much as the ſacramentes of the olde teſtament haue ſignifications, and in as much as the ſacramentes of the new teſtament (of which mētion is made that they were deliuered vnto vs by the very Apoſtles at Chriſtes commaundement) haue alſo ſignificatiōs, and in as much as the office of an Apoſtle is to edifie in Chriſt, and in as much as a dumme eremonie edifieth not, but hurteth altogether (for if it preach not vnto me, All y• Sacramentes taught eyther in the olde teſtament or new, haue ſignifications. then I can not but put confidēce therin, that the deede it ſelfe iuſtifieth me, which is ye denying of Chriſtes bloud) and in as much as no mētion is made of thē, as well as of other, nor is knowen what is ment by them: therefore it appeareth that the Apoſtles taught them not, but that they be the falſe marchaundiſe of wily hipocrites. And therto prieſthode was in the tyme of the Apoſtles an office which if they would do truely, it woulde more profite then all the ſacraments in ye world. ☞ The Popiſh Sacramentes 〈◊〉 one agaynſte an other. And agayne Gods holineſſes ſtrine not one againſt an other, nor defile one another. Their ſacraments defile one another. For wedlocke defileth prieſthode more thē whordome, theft, murther, or any ſinne againſt nature.

They will haply demaunde where it is written that women ſhould baptiſe. Ʋerely in this commaundement, Loue thy neighbour as thy ſelfe, it is written, that they may and ought to miniſter not onely Baptim, but all other in tyme of neede, if they be ſo neceſſarie as they preach them. Sacramēts with out ſignifications are not to be 〈◊〉 .

And finally though we were ſure that God hymſelfe had geuen vs a ſacrament, whatſoeuer it were, yet if ye ſignification were once loſt, we muſt of neceſſitie, either ſeeke vp the ſignificatiō or put ſome ſignificatiō of Gods word therto, what we ought to do or beleue therby, or els put it downe. For it is impoſſible to obſerue a ſacrament without ſignificatiō, but vnto our dāpnatiō. If we keepe y• faith purely & the law of loue vndefiled, which are y• ſignificatiōs of all ceremonies there is no icopardy to alter or chaunge the faſhion of the ceremony, or to put it downe if neede require.

¶ Whether the Churche can erre.

THere is an other queſtion, whether Whether y• Church cā •… or not. the Church may erre. Which if ye vnderſtand of the Pope and hys generation, it is verely as hard a queſtion as to aſke whether he which hath both hys eyes out be blynde or no, or whether it be poſſible for him that hath one legge ſhorter thē an other, to halt. But I ſayd that Chriſtes elect church What ye very Church is & what fayth ſaueth. is the whole multitude of all repenting ſinners that beleue in Chriſt, and put all their truſt and confidēce in the mercy of God, feeling in their hartes, that God for Chriſtes ſake loueth thē, and will be or rather is mercifull vnto them, and forgeueth thē their ſinnes of which they repent, and that he forgeueth them alſo all the motions vnto ſinne, of which they feare leaſt they ſhoulde thereby be drawen into ſinne agayne. And this faith they haue with out all reſpect of their owne deſeruinges, yea and for none other cauſe then that the mercifull truth of God the father, which can not lie, hath ſo promiſed, and ſo ſworne.

And this faith and knowledge is euerlaſting By fayth we are life, and by this we be borne a new and made the ſonnes of God, and obtayne forgeuenes of ſinnes, and made the ſonnes of God. are tranſlated from death to life, & frō the wrath of God vnto his loue and fauour. And this faith is the mother of all truth, and bringeth with her ye ſpirite of all truth. Which ſpirite purgeth vs, as from all ſinne, euen ſo frō all lies and errour noyſome and hurtfull. And this faith is the foundation layd of the Apoſtles and Prophetes whereon Paul ſayth Epheſ. ij. that we Ephe. 〈◊〉 ▪ are built, and therby of the houſhold of God. And this fayth is the rocke wheron Chriſt build his congregatiō. Chriſt aſked the Apoſtles Math. xvj. Math. 〈…〉 whom they tooke him for. And Peter aunſwered for them all ſaying I ſay that thou art Chriſt the ſonne of the liuing God yt ar • come into this world. That is, we beleue that thou art he that was promiſed vnto Abrahā, that ſhould come bleſſe vs and deliuer vs. Howbeit Peter yet wiſt not by what meanes. But now it is opened throroughout The offeryng of Chriſtes body and bloud is ye onely ſatiſfaction for our ſinnes. all the world, that through the offeryng of hys body & bloud, that offeryng is a ſatiſfaction for the ſinne of all that repent and a purchaſyng of what ſoeuer they can aſke, to keepe them in fauour. And that they ſinne no more. And Chriſt aunſwered vpō this rocke I will build my congregation: that is, vppon this fayth. And agaynſt the rocke of this fayth can no ſynne, no hell, no deuill, no lyes nor errour preuayle.

For what ſoeuer any mā hath committed, if he repent and come to this rocke, he is ſafe. And that this fayth is the onely way by which the Church of Chriſt goeth vnto God and vnto the inheritaunce of all his riches, teſtifie all the Apoſtles and Prophetes & all the Scripture, with ſignes and miracles, and all yt bloud of Martyrs. And There is no way to ſaluation, but by Chriſtes death and paſſion. who ſoeuer goeth vnto God and vnto forgeueneſſe of ſinnes or ſaluation, by any other way then this, the ſame is an hereticke out of the rightway & not of Chriſtes Church.

For this knowledge maketh a man of ye Church. And the Church is Chriſtes body Colloſ. i. and euery perſon Colloſ. 1. of the Church is a member of Chriſt. Epheſ. 5. Now it is no mēber of Chriſt Epheſ. 5. Rom. 8. that hath not Chriſts ſpirit in it. Rom. viij. as it is no part of me or member of my body wherein my ſoule is not preſent and quickeneth it. And then if a man be none of Chriſtes, he is not of his Church.

¶ How a true member of Chriſtes Church ſinneth not, and how he is yet a ſinner.

FUrthermore, he that hath this fayth can not ſinne, and therfore can not be deceaued with damnable errours. For by this fayth we be (as I ſayd) borne of God. Now he that is borne of God can not ſinne, for his ſeed dwel leth in him, & he can not therfore ſinne, becauſe he is borne of God. i. Iohn. iij. which ſeede is the holy ghoſt that kepeth 1. Iohn. 3. a mans hart from conſenting vnto ſinne. And therfore it is a falſe concluſiō Fayth and ſinne can not • a • d together. that M. More holdeth, how that a mā may haue a right faith ioyned with all kyndes of abhomination & ſinne.

And yet euery member of Chriſtes congregation is a ſinner and ſynneth dayly, ſome more and ſome leſſe. For it is written. i. Iohn. i. if we ſay we haue 1. Iohn. 1. no ſinne, we deceaue our ſelues & the truth is not in vs. And agayne if we ſay, we haue not ſinned, we make hym a liar and his word is not in vs. And Paul Rom. vij. ſayth, that good which I would, that do I not, but that euill which I would not, that do I. So it is not I that do it (ſayth he) but ſinne that dwelleth in me. Thus are we ſinners and no ſinners. No ſinners, if thou looke vnto the profeſſion of our hartes toward the law of God, on our repentaunce and ſorow that we haue, both becauſe we haue ſinned and alſo becauſe we be yet full of ſinne ſtill, and vnto the promiſes of mercy in our Sauiour Chriſt, and vnto our fayth. Sinners are we, if thou loke vnto the frail All fleſhe deth ſinne. tie of our fleſh, which is as the weakeneſſe of one that is newly recouered out of a great diſeaſe, by y• reaſon wher of our dedes are imperfect. And by the reaſon wherof alſo, when occaſions be great, we fall into horrible dedes, and the frute of the ſinne which remaineth in our mēbers breaketh out. Notwithſtanding yet the ſpirite leaueth vs not, but rebuketh vs & bryngeth vs home agayne vnto our profeſſion, ſo that we neuer caſt of the yocke of God frō our neckes neither yeld vp our ſelues vnto ſinne, for to ſerue it, but fight a freſh and begyn a new battaile.

¶ How a Chriſten man can not erre, and how he may yet erre.

ANd as they ſinne not, ſo they erre not. And on the other ſide as they ſinne, ſo they erre: but neuer vnto death and damnation. For they neuer ſinne of purpoſe nor hold any errour maliciouſly, ſinnyng againſt the holy ghoſt, but of weakeneſſe & infirmitie. As good obedient childrē, though they loue their fathers commaundements, yet breake them oft, by the reaſon of their weakeneſſe. And as they can not yeld them ſelues bond vnto ſinne, to We ſinne of frailtie & weakenes. ſerue it: euē ſo they can not erre in any thyng that ſhould be agaynſt the promiſes which are in Chriſt. And in other thynges their errours be not vnto damnation, though they be neuer ſo great, becauſe they hold them not maliciouſly. As now, if ſome when they read in the new Teſtament of Chriſts brethren, would thinke that they were our Ladyes children after the byrth of Chriſt, becauſe they know not the vſe of ſpeakyng of the Scripture or of the Hebrues, how that • ye kinſinē be called brethren, or happely they might be Ioſephes children, by ſome firſt wife, neither can haue any to teach him for tyrāny that is ſo great, yet could it not hurte him, though he dyed therein, becauſe it hurteth not the redēption that is in Chriſtes bloud. For though ſhe had none but Chriſt, I am therfore neuer the more ſaued, neither yet ye leſſe, though ſhe had had. And in ſuch lyke We may erre, & yet be ſaued. an hundred that plucke not a mans faith from Chriſt, they might erre, and yet be neuertheleſſe ſaued no though the contrary were written in the Goſpell. For as in other ſinnes, as ſoone as they be rebuked, they repent: euen ſo here, aſſoone as they were better taught, they ſhould immediatly knowledge their errour and not reſiſte.

But they which maliciouſly maynteine opinions agaynſt the Scripture, or that yt cā not be proued by the Scripture, or ſuch as make no matter vnto the Scripture and ſaluation that is in Chriſt whether they be true or no, and for the blind zeale of them make ſectes, breakyng yt vnitie of Chriſtes Church, for whoſe ſake they ought to ſuffer all thyng, and riſe agaynſt their neighbours, whom they ought to loue as Who they be that erre from the way of • ayth. them ſelues, to ſle • them (ſuch men I ſay are fallen from Chriſt and make an Idole of their opinions. For except they put truſt in ſuch opinions and thought them neceſſarie vnto ſaluatiō, or with a cankred conſcience went about to deceaue, for ſome filthy purpoſe, they would neuer breake the vnitie of fayth or yet ſlea their brethren. Now is this a playne concluſion, that both they yt truſt in their own works, and they alſo yt put confidence in theyr owne opinions, be fallen from Chriſt and erre from the way of fayth that is in Chriſtes bloud, & therfore are none of Chriſtes Church, becauſe they be not built vpon the rocke of fayth.

¶ Fayth is euer aſſayled and fought with all.

MOreouer this our fayth which we haue in Chriſt, is euer fought agaynſt, Faith is euer aſſailed with beſperation. euer aſſayled & beaten at with beſperation: not when we ſinne only, but alſo in all temptations of aduerſitie, into which God bringeth vs, to nurtour vs, and to ſhew vs our owne hartes, the hipocriſie & falſe thoughtes that there lye hid, our almoſt no fayth at all, and as little loue, euen thē haply when we thought our ſelues moſt perfect of all. For when temptations come we can not ſtand, when we haue ſinned fayth is feeble, when wrong is done vs we can not forgeue, in ſickeneſſe, in loſſe of goodes and in all tribulations we be impatient: when our neighbour needeth our helpe, that We muſt depart with hym of ours then loue is colde.

And thus we learne and feele that there is no goodnes nor yet power to do good, but of God onely. And in all All power & readines to do good cō • eth of God & not of our ſelues. ſuch tēptatiōs our fayth periſheth not vtterly, neither our loue and conſent vnto the lawe of God. But they be weake, ſicke, and wounded, and not cleane dead. As a good childe whom the father & mother haue taught nurtoure and wiſdome, loueth his father A very good example. and all his commaundementes, and perceaueth of yt goodnes ſhewed him, that his father loueth him, and that all hys fathers preceptes are vnto hys wealth and profite, and that his father commaundeth him nothing for any neede that his father hath thereof, but ſeeketh his profite onely, and therefore hath a good fayth vnto all his fathers promiſes, and loueth all his cōmaundementes, and doth them wyth good will, & with good will goeth to ſchole. And by the way haply he ſeeth cōpany play, and with the ſight is taken and rauiſhed of his memory, and forgetteth himſelfe, and ſtandeth and beholdeth and falleth to play alſo, forgetting father and mother, all their kindnes, all their lawes, and his owne profite thereto. Howbeit, the knowledge of his fathers kindneſſe, the fayth of hys promiſes, and the loue that he hath agayne vnto hys father, and the obedient minde are not vtterly quēched, but lye hid, as all thynges do when a man ſleepeth or lieth in a traunce. And as ſoone as he hath played out all his luſtes The faythfull though they ſl •• , yet they fall not or be warned in the meane ſeaſon, he commeth againe vnto his olde profeſſion. Neuer the later, many temptations goe ouer his hart, and the law as a right hangman tormenteth hys conſcience, and goeth nye to perſwade him that his father will caſt him away and hang hym if he ketch hym, ſo that he is like a great while to runne a way rather then to returne vnto his father agayne. Feare and dread of rebuke, & of loſſe of his fathers loue and of puniſhment wraſtle with the truſt which he hath in his fathers goodneſſe, and as it were geue his faith a fall. But it riſeth againe aſſoone as the rage of the firſt brunte is paſt and his minde more quiet. And the goodneſſe of his father, and his olde kindneſſe commeth vnto Faith in y• good ne • of God is our ſtaye. remembraunce, eyther of his owne corage or by the comfort of ſome other. And he beleueth that his father wyll not caſt him away or deſtroy hym, and hopeth that he will no more do ſo.

And vpō that he getteth him home, diſmayed. But not altogether faythleſſe. The olde kindneſſes will not let him diſpayre. Howbeit, all the world cannot ſet his ha • t at reſt, vntyll the payne be paſt, and vntill he haue heard the voyce of his father that all is forgeuen.

¶ The maner and order of our election.

EVen ſo goeth it with Gods electe. God chuſeth thē firſt, and they not God, as thou readeſt Iohn. xv. And Ioh. 15. then he ſendeth forth and calleth them, and ſheweth them his good wil which he beareth vnto them, and maketh thē ſee both their owne damnation in the lawe, and alſo the mercy that is layde vp for them in Chriſtes bloude, and therto what he wil haue them do. And If we conſider how mercifull god is vnto vs, we cānot chuſe but ſubmit our ſelues vnto hys lawes. then when we ſee his mercy, we loue him agayne, and chuſe him and ſubmit our ſelues vnto his lawes to walke in them. For when we erre not in wit, reaſon and iudgement of thynges, we can not erre in will and choyſe of thinges. The choyſe of a mans will doth naturally and of her owne accorde follow the iudgement of a mans reaſon, whether he iudge right or wrong. So that in teaching onely reſteth the pyth of a mans liuing. How be it, there be ſwine that receaue no learning but to defile it. And there be dogges that rent all good learning wyth their teeth. And there be Pope holy, which following a righteouſnes of their owne faining, reſiſte the righteouſnes of God in Chriſt. And there be that cannot attend to harken vnto the truth for rage of luſtes, which when luſtes abate, come and obey well inough.

And therefore a Chriſten man muſt Chriſtian mē muſt be patient. be patient and ſuffer long to win his brother to Chriſt, yt he which attēdeth not to day, may receaue grace & heare to morowe, we ſee ſome at their very latter ende, when colde feare of death hath quenched the heate of their appetites, learne & conſent vnto the truth, wherunto before they could geue none care, for the wylde rages of luſtes that blynded their wittes.

And though Gods elect can not ſo fall that they riſe not agayne, becauſe that the mercy of God euer wayteth Mercy waiteth euer on the elect. vpon them, to deliuer them from euil, as the care of a kynde father wayteth vppon his ſonne, to warne him and to keepe hym from occaſions, and to call him backe againe if he be gonne to far: yet they forget themſelues ofttymes, & ſinke downe into traunces and fall a ſlepe in luſtes for a ſeaſon. But aſſoone as they be awaked they repent & come agayne without reſiſtaunce. God now and thē withdraweth his hand and leueth them vnto their own ſtrength, to make thē feele that there is no power to do good but of God onely, leſt they ſhuld be proude of that which is none of theirs. God layd ſo ſore awaight of perſecution vpp • n Dauids backe that Dauid. paſſed his ſtrēgth to beare. So that he cried oft out of his Pſalmes, ſaying that he had liued well and folowed the right way of God in vayne. For the more he kept him ſelfe from ſ • nne, the worſe it wēt with him, as he thought, and the better with his enemy Saul, the worſe he was. Yet God left hym not there, but cōforted him & ſhewed him thinges which before he wiſt not The elect of God muſt haue patience & be long ſufferers. of, how that the Saintes muſt be pacient and abyde Gods haueſt, vntill the wickedneſſe of vngodly ſinners be full ripe, yt God may ripe it in dew ſeaſon.

God alſo ſuffered occaſions ſtronger then Dauid, to fall vpon him & to carie him cleane out of the way. Was he not ready for a churlyſſe aunſwere to haue ſlayne Naball & all the males of his houſe, ſo much as the child in the cradell? howbeit God with held hym and kept him backe frō that euill, thorough the wiſedome of Abigall. How God trieth his elect by ſuffering them to tell into temptation. long ſlomberd he, or rather how hard in ſlepe was he in the adultery of Beth ſabe. And in the murther of her huſbād Ʋriah, But at both times aſſoone as he was rebuked and his fault told him, he repented immediatly & turned agayne mekely. Now in all that long tyme, from the adultery of Bethſabe vntill the Prophet Nathan rebuked him he had not loſt his fayth nor yet his loue vnto the lawes of God, no more then a man looſeth his wittes when he is a ſlepe. He had forgot him ſelf onely and had not maliciouſly caſt of the yocke of Gods commaundements from of his necke. There is no man ſo good, but We may cōa • t ſinne and yet not forget God that there commeth a tyme vpon hym, when he feeleth in him ſelfe no more faith or loue vnto God, then a ſicke mā ofttymes feeleth the taſt of hys meate which he eateth.

And in like maner the Apoſtles of Chriſt at his paſſiō were aſtonyed and The āpoſtles beyng amaſed wt tēptations forgat all Chriſtes myracles. amaſed and in ſuch a ſtorme of temptations, for the ſoden chaunge from ſo great glorie into ſo vyle and ſhamefull death, that they had forget all the miracles and all the wordes which he had told them before, how that he ſhould be betrayde and deliuered on the ſame maner vnto death. Moreouer they neuer vnderſtode that ſaying of hys death becauſe theyr hartes were all way heauy and ouer lade with earthly thoughtes. For though they ſaw hym raiſe vp other, yet who ſhould rayſe him vp, when he were dead, they could not comprehend.

Read what thou read canſt, & thou A great temptation layd vpō y• Apoſtles. ſhalt finde no temptatiō like vnto that from the creation of the world, or ſo great as it by the hūdred part. So that the wonderfull ſoden chaunge and the terrible ſight of his paſſion and of hys moſt cruell and moſt vyle death, & the loſſe of whō they ſo greatly loued, that their hartes would fayne haue dyed with him, and the feare of their owne death, and the impoſſibilitie that a man ſhould riſe againe of his owne power, ſo occupyed their mindes and ſo aſtonyed them and amaſed them, that they could receaue no comfort, either of the Scripture or of the miracles whiche they had ſene Chriſt do, nor of the monitions & warnings wherwith he had warned thē before, neither of the women that brought them tydynges that he was riſen. The ſword of temptations with feare ſorow, mournyng and wepyng, had depely pearced theyr hartes, and the cruell ſight had ſo combred their myndes, that they could not beleue, vntill Chriſt him ſelfe came, death put of, and ouercome, yea & whē The Apoſtles were very doubtfull. they firſt ſaw him, they were aſtonyed for wonderyng and ioy together that thoughtes aroſe in their hartes; alas is this he or doth ſome ſpirite mocke vs? he was fayne to let them feele hym and to eate with them, to ſtrēgth theyr faythes.

Howbeit there was none of them that was fallen in his hart frō Chriſt. For aſſoone as the women brought word, Peter and Iohn ranne vnto the ſepulchre & ſaw and wondred & would fayne haue beleued that he was riſen and longed for him? But could not beleue the wound of temptation beyng greater then that it could bee healed with the preaching of a woman without any other miracle.

Ioſeph of Arimathia and Nicodemus whiche while he yet lyued durſt not be a knowen of him aſſoone as he was dead, begged his body and buried hym boldly. And the women aſſoone Chriſt hys reſurrectiō as it was lawfull to worke, prepared their annoyntments with all diligēce. And the hartes of the Diſciples that wēt to Emaus burned in their breſ • es to heare him ſpoken of.

And Thomas had not forſaken Chriſt, but could not beleue vntill he ſaw him, and yet deſired and longed to ſee him and reioyſed when he ſaw him and for ioy cried out, my Lord my God. There was none of them that The Diſciples were not without fayth but yet the • ame was very doubtfull. euer • ayled on him and came ſo farre foorth, to ſay, he was a diſceauer and wrought with the deuils craft all this while, and ſee where to he is come in the end? we defie hym & all his workes falſe wretch that he was, and hys falſe doctrine alſo. And thereto muſt they haue come at the laſt, when feare, ſorow and wonderyng had bene paſt, if they had not bene preuented and holpe in the meane tyme.

Yea and Peter a • ſoone as he had denyed Peters fayth fayled not. Chriſt came to hym ſelfe immediatly and went out and wept bitterly for ſorow. And thus ye ſee, that Peters faith failed not, though it were oppreſſed for a tyme: ſo that we nede to ſeke no gloſes for the text that Chriſt ſayd to Peter how that hys fayth ſhould not fayle. Yes ſayth M. More it fayled ☞ in hym ſelfe, but was reſerued in our Lady.

But let vs ſee the text and their gloſe together. Chriſt ſayth Luke. xxij. Symon, Luke. 22. Symon, Sathan ſeketh you to ſifte you as men ſift where: but I haue prayed for thee, that thy fayth ſhall not fayle, wherfore whē thou art come vnto thy ſelfe agayne ſtrēgth thy brethrē. Now put this wiſe glo • e thereto and A fooliſh gloſe made by M. More. ſee how they agree together. Symon, Sathā ſeketh to ſift you as where, but I haue prayed for thee, that my mothers fayth ſhall not fayle, wherfore when thou art come to thy ſelfe again, accordyng as my prayer hath obtained for thee, that my mothers fayth ſhall ☜ not fayle, ſtrength thy brethren. How ſay ye, is not this a proper text & well framed together? Do ye not thinke that there is as much witte in the head of mad Colens, as in the draynes o • ſuch expoſitours?

¶ Whether the Pope and his ſect be Chriſtes Church or no.

THat the Pope and his ſpirite • e not the Church may this wiſe be 1. proued. He that hath no fayth to be ſaued through Chriſt, is not of Chriſtes Pope. Church. The Pope beleueth not to be ſaued through Chriſt. For he teacheth The Pope & his ſect are not the Church of Chriſt. to truſt in holy workes for the remiſſion of ſinnes and ſaluation: as in the woorkes of penaunce enioyned, in vowes, in pilgrimage, in chaſtitie, in other mens prayers and holy lyuyng, in Friers & Friers coates, in Saintes merites, and the ſignificatiōs put out, he teacheth to beleue in yt dedes of the ceremonies & of the Sacramentes ordeined at the beginnyng to preach vnto vs and to do vs ſeruice, & not that we ſhould beleue in them and ſerue them. And a thouſand ſuch ſuper •• iciouſneſſes ſetteth he before vs in ſtede of Chriſt, to beleue in, neither Chriſt nor Gods word, neither honorable to God nor ſeruiceable vnto our neighbour nor profitable vnto our ſelues for the tamyng of the fleſh, which all are the denying of Chriſtes bloud.

An other reaſon is this. Whoſoeuer beleueth in Chriſt, con • enteth that 2. Gods law is good. The pope contenteth not that Gods law is good. For he hath forbydden lawfull wedlocke 〈◊〉 The Pope in forbyddyng mariage to Prieſtes, doth not cō ſēt that the lawe of god is 〈◊〉 . vnto all his, ouer whom he raigneth as a temporall tyraunt with lawes of his owne makyng & not as a brother exhortyng them to kepe Chriſtes. And he hath graunted vnlawfull whoredome vnto as many as bryng money As through Dutchland, euery Prieſt paying a gildren vnto the Archdeacon ſhall frely and quietly haue his whore and put her away at his pleaſure and take an other at his own luſt. As they The Pope licenceth whordome whiche God forbiddeth. do in wales, in Ireland, Scotland, Fraunce and Spayne. And in Englād therto they be not few which haue lycēces to kepe whores, ſome of the pope and ſome of their ordinaries. And whē the Pariſhes go to law with them to put away their whores, the Byſhops officers mocke them, poll them & make them ſpend their • hr • res, & the Prieſts kepe their whores ſtil. Howbeit in very dede ſence they were rebuked by the preachyng of wickleffe, our Engliſh ſpiritualtie haue layd their ſnares vnto mens wiues, to couer theyr abhominations, though they byde not all way ſecret.

Therto all Chriſten mē if they haue done amiſſe, repent when their faultes 3. be tolde them. The ſpiritualtie repent The Popiſh Clergy are perſecutours. not, but of very luſt and cōſent to ſinne perſecute both the ſcripture wherwith they be rebuked, and alſo them that warne them to amende, and make heretikes of them, and burne them. And beſides that, the Pope hath made a playne decree in which he commaundeth ſaying, though ye Pope ſinne neuer An abhominable, wicked & deuiliſh decree. ſo greuouſly and draw with him to hell by his enſāple thouſādes innumerable, yet let no man be ſo hardy to rebuke him. For he is head ouerall, & none ouer him, Diſtinct. 〈◊〉 Si Papa.

And Paule ſaith Rom. xiij. let euery 4. Rom. 13. ſoule obey the hyer powers that are ordeyned to puniſhe ſinne. The Pope will not, nor let any of his.

And Paule chargeth 1. Cor. 5. if he 5. 1. Cor. 5. that is a brother be an whorekeeper, a dronkard, couetous, an extortioner, or a rayler and ſo forth, that we haue no felowſhip with him: No not ſo much as to eate in his company. But the The Pope is vtterly againſt the doctrine of Chriſt. Pope with violence compelleth vs to haue ſuch in honour, to receaue the ſacramētes of them, to heare their Maſſes, and to beleue all they ſay, and yet they will not let vs ſee whether they ſay truth or no. And he compelleth. x. pariſhes to pay their tithes and offeringes vnto one ſuch to goe and rūne at riote at their coſt, and to do nought therefore. And a thouſande ſuch like doth the Pope contrary vnto Chriſtes doctrine.

¶ The argumentes wherewith the Pope woulde proue hymſelfe the church, are ſolued.

NOtwithſtanding becauſe as they be all ſhauen they be all ſhameleſſe to affirme that they be the right church and can not erre, though all the world ſeeth that not one of thē is in the right way, and that they haue with vtter defiaunce forſaken both the doctrine and liuing of Chriſt & of all his Apoſtles, let vs ſee the ſophiſtry wherwith they would perſwade it. One of their high reaſons is this. The Church ſay they, was before y• heretikes, & y• heretikes Their firſt reaſon. came euer out of the church and left it. And they were before all them which they now call heretikes and Lutherans, and the Lutherans came out of them. &c. Wherefore they be the right church, and the other heretikes in dede as they be called. Well, I will likewiſe diſpute. Firſt the right church A 〈◊〉 reaſon. was vnder Moſes and Aaron and ſo forth, in whoſe rowmes ſat the Scribes Phariſeis and hye prieſtes in the tyme of Chriſt. And they were before Chriſt. And Chriſt and his Apoſtles One Argument confuted with an other of like nature came out of them, and departed from thē and left them. Wherfore the Scribes, Phariſeis, and hye prieſtes were the right Church, and Chriſt and hys Apoſtles and diſciples heretikes and a dampnable ſecte. And ſo the Iewes are yet in the right way and we in errour. And of truth if their blynde reaſon be good, thē is this argumēt ſo to. For they be like, & are both one thing.

But in as much as the kingdome of God ſtandeth not in wordes, as Paul The ſolution. ſayth 1. Cor. 4. but in power, therefore looke vnto the marow and pith of the thinges ſelfe, and let vayne woordes paſſe, Ʋnder Abraham, Iſaac, & Iacob was the church great in fayth, and ſmall in number. And as it encreaſed in number, ſo it decreaſed in fayth vntill y• tyme of Moſes. And out of thoſe vnbeleuers God ſtirred vp Moſes, & brought • hē vnto y• faith right agayne. And Moſes left a glorious Churche, both in faith & cleauing vnto the word of God, and deliuered them vnto Ioſuah, Eleazer, Phineas, and Caleb.

But aſſone as the generation of thē that ſaw the miracles of God were dead, they fell to Idolatrie immediatly, as thou ſeeſt in the Bible. And god when he had deliuered them into captiuitie for to chaſtice their wickedneſſe, ſtirred them vp a Prophet euermore, to call them vnto his teſtamēt againe. And ſo he did well me an hundred tymes, I ſuppoſe, yer Chriſt came, for The right fayth dyd neuer 〈◊〉 continue in the greater number of 〈◊〉 Church. they neuer bode any ſpace in the right fayth. And againſt the comming of Chriſt the Scribes, Phariſeis, Caiphas, Anna, and the Elders, were crept vp into the ſeat of Moſes, Aarō, and the holy Prophetes & Patriarkes and ſuceded them linially, and had the ſcripture of God but euen in captiuitie to make marchaundiſe of it, and to abuſe it vnto their owne glory and profite. And though they kept the people from outward Idolatrie of worſhipping of Images with the Heathen: yet they brought them into a worſe inward Idolatrie of a falſe fayth & truſt in their owne deedes and in vaine traditions of their owne fayning. And had put out the ſignificatiōs of all y• ceremonies and ſacramentes of the olde teſtamēt, and taught the people to beleue in the workes ſelfe, and had corrupt the ſcripture with falſe gloſes. As y• maiſt ſee in the Goſpell, how Chriſt warneth his Diſciples to beware of yt leauen of y• Phariſeis which was their falſe doctrine & gloſes. And in another place he rebuked the Scribes and the Math. 16. Phariſeis ſaying: wo be to thē, becauſe they had taken away the key of knowledge, Math. 23. and had ſhut vp the kingdome of heauen, and neither would enter in themſelues, nor ſuffer thē that would. How had they ſhut it vp? verely with their traditions and falſe gloſes which they had ſowed to y• ſcripture in plaine places, and in the taking away y• meaning of the ceremonies and ſacrifices, and teaching to beleue in the worke.

And our hipocrites are in like maner crept vp into the ſeat of Chriſt and Hypocrites are crept vp in to the ſeate of Chriſt & his Apoſtles. 〈◊〉 . Pet. 2. of his Apoſtles by ſucceſſion: not to do the deedes of Chriſt and his Apoſtles, but for lucre onely (as the nature of the wily Foxe is, to get him an hole made with a nother beaſtes labour) and to make marchaundiſe of the people with fayned wordes, as Peter warned vs before, and to do according as Chriſt and all his Apoſtles propheſied, how they ſhould beguyle and leade out of the right way, all thē that had no loue to follow and liue after the truth.

And in like maner haue they corrupt The Pope and hys Clergye haue corrupted the Scriptures of God with their traditions. the Scripture, and blynded the right way with their owne conſtitutions, with traditions of dūme ceremonies, with takyng away the ſignifications of the ſacramentes, to make vs beleue in the worke of the ſacramentes fyrſt, whereby they might the better make vs beleue in works of their ſetting vp afterward, and with falſe gloſes which they haue patched to the Scripture in playne places, to deſtroy the litterall ſence for to ſet vp a falſe fayned ſence of allegories, when there is none ſuch. And thereby they haue ſtopt vp the gates of heauē, the true knowledge of Chriſt, and haue made their own bel • es the dore. For thorow their bellies muſt thou creepe, and the • e leaue all that fall behynde thee.

And ſuch blynde reaſons as oures make againſt vs, made they agaynſt Iohn. 〈◊〉 . Chriſt ſaying: Abraham is our father, we be Moſes diſciples, how knoweth he the vnderſtanding of the Scripture ſeing he neuer learned of any of vs? onely the curſed vnlearned people that know not the ſcripture beleue in hym. Looke whether any of the rulers or Phariſeis do beleue in hym?

Wherefore the ſcripture truely vnderſtode The ſcriptures beare witnes who are the right Church. after the playne • places and generall articles of yt fayth, which thou findeſt in the ſcripture, and the enſamples that are gone before, wyll alway teſtifie who is the church. Though the Phariſeis ſucceded the Patriarkes & prophetes, and had the ſcripture of thē, yet they were heretikes and fallē from the fayth of them, and frō their liuing. And Chriſt and his diſciples, & Iohn Chriſt. Iohn Baptiſt. the Baptiſt departed from the Phariſeis which were heretikes, vnto the right ſence of y• ſcripture and vnto the faith and liuing of the Patriarkes and Prophetes, and rebuked the Phariſeis. As thou ſeeſt how Chriſt calleth them hipocrites, diſſimulers, blynde guides and painted ſepulchers. And Iohn called them the generatiō of vipers and ſerpentes. Of Iohn, the angell ſayde vnto his father Luke. i. he Luke. 1. ſhall turne many of the children of Iſraell vnto their Lord God, which yet before Iohn beleued after a fleſhly vnderſtanding in God, and thought theſelues in the right way. And he ſhall turne the harts of the fathers vnto the children. That is, he ſhall wyth hys preaching and true interpreting of the ſcripture make ſuch a ſpirituall hart in y• childrē as was in their fathers Abraham, ☜ The doctrine of Iohn brought y• hart of the Iewes into the right way. Iſaac, and Iacob. And he ſhall turne the diſobedient vnto the obedience of the righteous, and prepare the Lord a perfect people. That is, them that had ſet vp a righteouſnes of their owne, and were therefore diſobedient vnto the righteouſnes of fayth, ſhal he conuert from their blindnes vnto the wiſdome of them that beleued in God to be made righteous, and with thoſe fathers ſhall he geue the childrē Egles eyes to ſpye out Chriſt and his righteouſneſſe, and to forſake their own, and ſo to become perfect.

And after the ſame maner, though Our Popiſh hypocrites haue nede of a Iohn Baptiſt to conuert thē our Popiſh hypocrites ſuccede Chriſt and his Apoſtles and haue their ſcripture, yet they be fallen from the fayth & liuyng of them and are heretickes and had nede of a Iohn Baptiſt to conuert them. And we depart from them vnto the true Scripture and vnto the fayth and liuyng therof, and rebuke them in like maner. And as they which depart from the fayth of the true Church are heretickes, euē ſo they that depart frō Thoſe which depart from the fayth of hypocrites are the true Church. the Church of heretickes and falſe fayned fayth of hypocrites, are the true church, which thou ſhalt alway know by their fayth examined by the Scripture & by their profeſſion and conſēt to liue according vnto the lawes of God.

¶ An other Argument.

AN other like blind reaſō they haue Their ſecond reaſō. wherein is all their truſt. As we come out of them and they not of vs, ſo we receaue the Scripture of them & they not of vs. How know we that it is the Scripture of God and true, but becauſe they teach vs ſo? How can we beleue, except we firſt beleue that they be the Church and can not erre in any thyng that perteyneth vnto our ſoules health. For if a man tell me of a Note here this Popiſh Argument. maruelous thyng, whereof I can haue no other knowledge thē by his mouth onely, how ſhould I geue credence except I beleued that the mā were ſo honeſt that he could not lye or would not lye. Wherfore we muſt beleue that they be the right Church that can not erre, or els we can beleue nought at all.

This wiſe reaſon is their ſhoteancre & all their hold, their refuge, to flye vnto & chief ſtone in their foundation, wheron they haue built all their lyes & al the miſchief that they haue wrought this viij. hūdred yeares. And this reaſon do the Iewes lay vnto our charge this day, and this reaſon doth chiefly blynd them and hold them ſtill in obſtinacie. Our ſpirites firſt falſifie the The Pope and his ſect ſay they are the church and can not erre. Scripture to ſtabliſh their lyes. And when the Scripture commeth to light and is reſtored vnto the true vnderſtā dyng and their iugglyng ſpied, & they like to ſuffer ſhipwracke, then they caſt out this ancre, they be the Church and can not erre, their authoritie is greater then the Scripture, and the Scripture is not true, but becauſe they ſay ſo and admitte it. And therfore what ſoeuer they affirme, is of as great authoritie as the Scripture.

Notwithſtandyng, as I ſayd, the The ſolution. kyngdome of heauen ſtandeth not in words of mās wiſedome, but in power and ſpirite. And therfore loke vnto the examples of the Scripture and ſo ſhalt thou vnderſtand. And of an hundred examples betwene Moyſes and Chriſt, where the Iſraelites fell from Iohn Baptiſt was a true expoſitor of the law. God & were eue • reſtored by one Prophet or other, let vs take one: euen Iohn the Baptiſt. Iohn went before Chriſt to prepare his way, that is, to bryng mē vnto the knowledge of their ſinnes and vnto repentaunce, through true expoundyng of the law, which is the onely way vnto Chriſt. For except a man knowledge his ſinnes & repent of them, he can haue no part in Chriſt, of Iohn Chriſt fayth Math. xvij. that Math. 17. he was Elias that ſhould come & reſtore all thyng. That is, he ſhould reſtore the ſcripture vnto the right ſence agayne, which the Phariſeis had corrupt with the leuen of their falſe gloſes and vayne fleſhly traditions. He made croked thinges ſtraight, as it is written, and rough ſmoth. Which is al ſo to be vnderſtand of the Scripture, which the Phariſeis had made croked wreſtyng them vnto a falſe ſence with wicked gloſes, & ſo rought that no man could walke in the way of them. For The Phariſeis added falſe gloſes to y• Scripture when God ſayd, honour father & mother, meanyng that we ſhould obey them and alſo helpe thē at their nede, the Phariſeis put this gloſe thereto, out of their owne leuen ſaying: God is thy father and mother. Wherfore what ſoeuer nede thy father & mother haue, if thou offer to God, thou art hold excuſed. For it is better to offer to God, then to thy father and mother and ſo much more meritorious, as God is greater then they: yea and God hath done more for thee then they & is more thy father and mother then they. As ours now affirme, that it is more meritorious to offer to God and his holy dead Saintes, then vnto the poore liuyng Saintes. And whē God had promiſed the people a Sauiour to come & bleſſe them and ſaue them from theyr ſinnes, the Phariſeis taught to beleue in holy woorkes to be ſaued by, as if they offered and gaue to be prayd for. As ours, as oft as we haue a promiſe to be forgeuē at the repentaunce of the hart through Chriſtes bloud ſhedding, put to, thou muſt firſt ſhriue thy ſelfe to vs of euery ſ •… abe, & we muſt lay out handes on thine head and whiſtell out The Pa 〈◊〉 doctrine. thy ſinnes and enioyne the penaunce to make ſatiſfaction. And yet art thou but louſed from the ſynne onely that thou ſhalt not come into hell, but thou muſt yet ſuffer for euery ſinne ſeuen yeres in Purgatory which is as whot as hell, except thou bye it out of the Purgatorye. Pope. And it y• aſke by what meanes the Pope geueth ſuch pardon. They aunſwere out of the merites of Chriſt. And thus at the laſt they graūt againſt thēſelues, that Chriſt hath not only deſerued for vs y• remiſſiō of our ſinnes, but alſo the forgeueneſſe of that groſſe and fleſhly imagined Purgatory, ſaue thou muſt bye it out of the Pope. And with ſuch traditions they tooke away the keye of knowledge and ſtopped vp the kyngdome of heauen that no man could enter in.

And as I ſayd, they taught the people to beleue in the dedes of the ceremonies The Phariſeis and papiſtes agree in the falſe interpreting of y• ſcriptures. which God ordeined not to iuſtifie but to be ſignes of promiſes by which they that beleued were iuſtified. But the Phariſeis put out the ſignifications & quēched the fayth and taught to be iuſtified by the woorke, as ours haue ſerued vs.

For our Sacramentes were once but ſignes partly of what we ſhould beleue, to ſtyrre vs vp vnto fayth, and The ſacramentes are ſignes to fayth. partly what we ſhould do, to ſtyrre vs vp to do the law of God, and were not workes to iuſtifie.

Now make this reaſon vnto Iohn and vnto many Prophetes that went before him and did as he dyd, yea and The Pope will by his reaſō make Chriſt and all his Apoſtles heretiques. vnto Chriſt him ſelf and his Apoſtles, & thou ſhalt finde them all heretickes, and the Scribes and Phariſeis good men, if that reaſon be good. Therfore this wiſe thou mayſt aunſwere. No thankes vnto the heades of y• Church that the Scripture was kept, but vnto the mercy of God. For as they had deſtroyed the right ſenſe of it for their lucre ſake, euen ſo would they haue deſtroyed it alſo if they coulde, rather then the people ſhould haue come vnto the right vnderſtādyng of it, as they ſlew the true interpretours and preachers of it. And euen ſo no thankes vn to our hypocrites that the Scripture is kept, but vnto the bottomleſſe mercy of God.

For as they haue deſtroyed the right ſenſe of it with their leuē, and as they deſtroy dayly the true preachers of it, and as they kepe it from the lay people, that they ſhould not ſee how they iuggle with it, euen ſo would they deſtroy The Pope and his 〈◊〉 would (if they could) deſtroy the ſcripture as well as they deſtroy the preachers thereof. it alſo, could they bryng it about, rather thē we ſhould come by the true vnderſtandyng of it, were it not that God prouided otherwiſe for vs. For they haue put the ſtories that ſhould in many thynges helpe vs, cleane out of the way, as nye as they could. They haue corrupt the Legend and lyues almoſt of all Saintes. They haue fayned falſe bookes and put them forth, ſome in the name of S. Hierome, ſome in y• name of S. Auguſtine, in the name of S. Cypriā, S. Dioniſe and other holy men. which are proued none of theirs, partly by the ſtile and Latine, & partly by autenticke ſtories. And as the Iewes haue ſet vp a booke of traditions called Talmud, to deſtroy the ſēſe Talmud. of y• Scripture, Ʋnto which they geue fayth and vnto the Scripture none at all be it neuer ſo playne, but ſay it can not be vnderſtand, ſaue by the Talmud: euen ſo haue ours ſet vp their Dunce, their Thomas and a thouſand Dunc • . like draffe, to ſtabliſh their lyes, thorough falſifying the Scripture, & ſay that it can not be vnderſtand without them, be it neuer ſo playne. And if a man alledge an holy Doctour agaynſt them they gloſe him out as they do the Scripture, or will not heare, or ſay the Church hath otherwiſe determined.

Now therfore when they aſke vs Queſtion anſwere. how we know that it is the Scripture of God, aſke them how Iohn Baptiſt knew & other Prophetes, which God A good anſwere to be made to the Papiſtes. ſtyrred vp in all ſuch times as the ſcripture was in like captiuitie vnder hypocrites? Did Iohn beleue that the Scribes, Phariſeis and hygh Prieſts were the true Church of God, and had hys ſpirite and could not erre? who taught the Egles to ſpy out their pray? euen ſo the children of God ſpy out their father and Chriſtes elect ſpy out theyr Lord, and trace out the pathes of hys feete and folow, yea though he go vpō the playne and liquide water which will receaue no ſtepe: & yet there they find out his foote, his elect know him, but the world knoweth him not Iohn Iohn. 1 • . ☜ 1. If the world know him not, & thou call the world pride, wrath, enuy, couetouſneſſe, ſlouth, glottony and lechery, then our ſpiritualtie know hym not. Chriſtes ſhepe heare y• voyce of Chriſt Iohn. x. where the world of hypocrits Ioh. 1 • . as they know hym not, euen ſo the wolues heare not his voyce, but compell the Scripture to heare them and to ſpeake what they luſt. And therfore except the Lord of Sabaoth had leſt vs ſeede, we had bene all as Sodome and Gomor ſayd Eſay. 1. And euen ſo ſayd Eſa. 1. Paul in hys tyme. And euen ſo ſay we in our time, that the Lord of the hoſtes Rom. 9. hath ſaued him ſeede & hath gathered hym a flocke to whom he hath geuen cares to heare, that the hypocritiſh Wol • es can not heare, and eyes to ſee, that the blynd leaders of the blynd can not ſee, and an hart to vnderſtād, that the generation of poyſoned Ʋipers cā neither vnderſtand nor know.

If they alleage S. Auguſtine which Auguſtine. ſayth, I had not beleued the Boſpell, except the authoritie of the church had moued me. I anſwere, as they abuſe The true meaning of the wordes of S. Auguſtine. that ſaying of the holy man, euen ſo they alleage all the Scripture, and all that they bring for them, euen in a falſe ſence. S. Auguſtine before he was conuerted was an heathen mā and a Philoſopher, full of worldly wiſdome, vnto whom the preaching of Chriſt is but foliſhneſſe, ſayth Paule. i. Corin. i. 〈◊〉 . Cor. 1. And he diſputed wyth blynde reaſons of worldly wiſdome agaynſt the Chriſten. Neuertheleſſe the earneſt liuing of the Chriſten according vnto theyr doctrine and the conſtant ſuffering of perſecutiō and aduerſitie for their doctrines ſake, moued hym & ſtirred hym to beleue that it was no vayne doctrine, but that it muſt nedes be of god, in that it had ſuch power with it. For it happeneth that they which wyll not heare the worde at the beginning, are afterward moued by the holy conuerſation of them that beleue. As Peter warneth Chriſtē wines that had heathen 〈◊〉 . Pet. 3. huſbandes that would not heare the truth preached, to liue ſo godly that they might winne their heathen huſbandes with holy conuerſation. And Paule ſayth, how knoweſt thou Chriſten 〈◊〉 . Cor. 7. wife, whether thou ſhalt winne thine heathen huſband, with holy conuerſation mēt he. For many are wōne with godly liuing, which at the fyrſt either will not heare or can not belene. And that is the authoritie that S. Auguſtine meane. But if we ſhal not beleue, tyll the liuyng of the ſpiritualtie conuert vs, we be like to bide long inough in vnbeliefe.

And whē they aſke whether we receaued the ſcripture of them? I aunſwere, that they which come after receaue the ſcripture of them that go before. And when they aſke whether we beleue not that it is Gods worde by the reaſon that they tell vs ſo. I aunſwere, that there are two manuer faythes, There are two maner of faithes. an hiſtoricall fayth, and a feelyng fayth. The hiſtoricall fayth hangeth of the truth and honeſtie of the teller, or of the common fame and cōſent of many. An hiſtoricall fayth. As if one tolde me that the turke had wonne a citie, and I beleued it, moued with the honeſtie of the man. Now if there come an other that ſeemeth more honeſt or that hath better perſwaſions that it is not ſo, I thinke immediatly that he lyed and loſe my fayth agayne. And a feeling fayth is, as if a man were there preſent when it was wonne, and there were wounded and had there loſt all that he had, and were taken priſoner there alſo. That man ſhould ſo beleue that all ye worlde could not turne him from hys fayth. Euen likewiſe if my mother had blowen on her finger and tolde me that the fire woulde burne me, I ſhoulde haue beleued her with an hiſtoricall fayth, as we beleue the ſtories of the world, becauſe I thought ſhe woulde not haue mocked me. And ſo I ſhould haue done, if ſhe had tolde me that the fire had bene cold and would not haue burned, but aſſoone as I had put my finger in the fire, I ſhould haue beleued, A feeling fayth. not by reaſon of her, but wyth a feeling faith, ſo that ſhe could not haue perſwaded me afterward the contrary. So now with an hiſtoricall fayth I may beleue that y• ſcripture is gods by the teaching of them, & ſo I ſhould haue done though they had tolde me that Roben Hode had bene the ſcripture of God. Which fayth is but an opinion, and therfore abideth euer frutleſſe and falleth away, if a more glorious reaſon be made vnto me, or if the preacher liue contrary.

But of a feeling fayth it is written. Iohn. 6. Iohn vi. They ſhall be all taught of God. That is, God ſhall write it in their harts with his holy ſpirite. And Paule alſo teſtifieth Rom. 8. the ſpirite Rom. 8. beareth record vnto our ſpirit that we be the ſonnes of God. And thys fayth is none opinion, but a ſure feling, and The true & ſure feeling fayth. therefore euer fruitfull. Neyther hangeth it of the honeſty of the preacher, but of the power of God and of the ſpirite, and therefore if all the preachers of the world would goe about to perſwade the contrary, it would not preuayle, no more thē though they would make me beleue the tire were colde, after that I had put my finger therein.

Of this ye haue an enſample Ioh. 4. Ioh. 4. of the Samaritaniſh wife, which left her pitcher and went into the citie and ſayd, come & ſee a man that hath tolde me al that euer I did, is not he Chriſt. And many of the Samaritanes beleued becauſe of the ſaying of the womā, how that he had tolde her all that euer ſhe did, and went out vnto him & deſired him to come in, which fayth was but an opinion and no fayth that could haue laſted or haue brought out fruit, but when they had heard Chriſt, the ſpirite wrought and made them feele. Wherupon they came vnto the womā and ſayd: we beleue not now becauſe of thy ſaying, but becauſe we haue heard our ſelues, and know that he is Chriſt the ſauiour of the worlde. For The feling fayth doth farre excell the hiſtoricall fayth. Chriſtes preaching was with power and ſpirite that maketh a mā feele and know and worke to, and not as the Scribes and Phariſies preached, and as ours make a man ready to caſt hys gorge to heare them raue and rage as mad men. And therefore ſayth y• ſcripture, curſed is he that truſteth in man, and maketh fleſh his arme, that is to ſay, hys ſtrength. And euen ſo, curſed Curſed is he that truſteth in mā is he that hath none other beliefe but becauſe men ſo ſay. Curſed were he y• had none other why to beleue thē that I ſo ſay. And euen ſo curſed is he that beleueth only becauſe y• Pope ſo ſaith, and ſo forth thoroughout all the men in the worlde.

¶ The fayth that dependeth of an other mans mouth is weake.

IF I haue none other feeling in my fayth then becauſe a man ſo ſayth, then is my fayth faithles and fruitles. For if I haue none other ſeeling that lecherie is ſinne then that the Pope ſo Lechery. preacheth, whom I ſee before my face ſet vp in Rome a ſtewes of xx. or xxx. thouſand whores, taking of euery pece tribute yearly, and his Byſhops with all other his diſciples folowing the enſample mightely, and the Pope therewith not content, but to ſet vp thereto The abhomination of y• Romiſh Church. a ſtewes of young boyes agaynſt nature, the committers of which ſinne be burnt at a ſtake among the Turkes, as Moſes alſo commaundeth in hys lawe. And the Pope alſo to forbid all the ſpiritualtie, a multitude of xl or l. Mariage forbidden & whoredom moued. hūdred thouſand to mary, and to geue them licence to keepe euery man hys whore who ſo will: If I ſay, I haue none other feeling in my fayth that lechery is ſinne thē this mās preaching, I thinke my fayth ſhould be to weake to beare much fruite. How coulde I beleue a man that would ſay he loued me, if all hys deedes were contrary? I coulde not beleue God himſelfe that he loued me, if in all my tribulations I had of him none other comfort then thoſe bare wordes.

And in like maner if I had none other feeling in my fayth that couetouſnes Couetouſneſſe. were ſinne, then that the ſpiritualtie ſo ſayth, my fayth coulde be but weake and faintie, when I ſee how y• Pope with wiles hath thruſt downe the Emperour, and how the Byſhops and Prelates be cropt vp an hye in all regions aboue their kynges, and haue made them a ſeuerall kyngdome, and haue gotten into their handes almoſt the one halfe of euery realme, which they deuide among thēſelues, geuyng no lay man any part with them, & heaping vp Byſhopprike vpon Byſhopprike, promotion vpon promotion, benefice vpon benefice, with vnions and Vnions 〈◊〉 quottes. tot quottes, robbing in euery pariſhe the ſoules of their • oode, and the poore of their due ſuſtenaunce, yea and ſome preaching that it were leſſe ſinne 〈◊〉 ☜ haue two wiues then two benifices, but while they be yet young and ho •• , and therefore thinke couetouſnes greater ſinne thē lechery: which ſame, whē they be waxed elder, and their cōpl •• tion ſomewhat altered, thinke that couetouſnes is as ſmall a ſinne as lechery, and therfore take all that commeth. And if any man caſt their preachyng in The P •… . their tethes, they anſwere that they be better learned, and haue ſeue further. If I ſay, I haue no other felyng that couetouſnes is ſinne, then ye preaching of theſe holy fathers, my fayth were built but vpō a weake rocke, or rather on the ſoft • and. And therfore our defenders do right well to ſome out their owne ſhame, and to vtter the ſecrete thoughtes of their har • es. For as they write, ſo they beleue. Other felyng of 〈…〉 with the 〈…〉 ſo the 〈…〉 . the lawes of God and fayth of Chriſt haue they none, then that theyr God the Pope ſo ſayth. And therfore as the Pope preacheth wyth his mo • th onely, euē ſo beleue they with their mouth onely whatſoeuer he preacheth, without more a doe, be it neuer ſo abhominable, and in their hartes conſent vnto all their fathers wickednes, and folow him in their dedes as faſt as they can runne.

The Turkes being in number fiue 〈…〉 . tymes moe then we are, knowledge one God, and beleue many thinges of God, moued onely by the authoritie of their elders, and preſume that God will not let ſo great a multitude erre ſo long tyme.

And yet they haue erred and bene faithleſſe theſe eight hundred yeares. And the Iewes beleue this day, as much as the carnall ſort of them euer Iewes. beleued, moued alſo by the authoritie The Turkes and Iewes beleue that they cā not erre becauſe they beleue as their Elders dyd. of their elders onely, and thinke that it is impoſſible for them to erre, being Abrahams ſeede, and the childrē of them to whom the promiſes of all that we beleue were made. And yet they haue erred and bene faythleſſe this xv. hundred yeares. And we of like blindneſſe beleue onely by the authoritie of our elders and of like pride thinke that we can not erre, beyng ſuch a multitude. And yet we ſee how God in the old Teſtament did let the great multitude erre, reſeruyng alway a litle flocke to God reſerued a litle flocke. call the other backe againe and to teſtifie vnto them the right way.

¶ How this word Church hath a double interpretation.

THis is therfore a ſure cōcluſion, as Rom. 9. Paule ſayth. Rom. ix. that not all they that are of Iſraell are Iſraelites, neither becauſe they be Abrahās ſede, are they all Abrahams childrē: but they onely that folow the faith of Abraham. Euen ſo now none of them that beleue with their mouthes moued with the authority of their elders onely, that is, none of thē that beleue with M. Mores fayth, the Popes fayth and the deuils fayth which may ſtand (as M. More cō feſſeth) ☞ with all maner abhominatiōs, haue the right fayth of Chriſt or are of Who they be that are of • o •• true Church. his Church. But they onely that repēt & feele that the law is good, And haue the law of God written in their harts and the fayth of our Sauiour Ieſus, euen with the ſpirite of God. There is a carnali Iſraell & a ſpirituall. There is Iſaac and Iſmaell, Iacob, & Eſau. And Iſmaell perſecuted Iſaac & Eſau The fleſhly perſecute the ſpirituall. Iacob & the fleſhly the ſpiritual. Wher of Paul complayned in his tyme perſecuted of his carnall brethrē, as we do in our tyme and as the elect euer dyd & ſhall do till the worldes end. What a multitude came out of Egypt vnder Moſes of which the Scripture teſtifyeth that they beleued, moued by y• miracles of Moſes, as Symon magus beleued A •… . by the reaſon of Philippes miracles Actes. viij. Neuertheleſſe the Scripture teſtifieth that vj. hundred thouſād of thoſe beleuers periſhed thorough vnbelief and left their carcaſſes in the wilderneſſe and neuer entred into the land that was promiſed them. And euen ſo ſhal the children of M. Mores faythleſſe faith made by the perſuation The childrē of this world are the Papiſtes. of mā, leap ſhort of the teſt which our Sauiour Ieſus is riſē vnto. And therfore let them embrace this preſent world as they do, whoſe children they are though they hate ſo to be called.

And hereby ye ſee that it is a playne & an euident concluſiō as bright as the ſunne ſhynyng that the truth of Gods word dependeth not of the truth of the congregation. And therfore when thou Queſtions art aſked, why thou beleueſt that thou ſhalt be ſaued thorough Chriſt and of ſuch like principles of our fayth, aunſwere Aūſweres. thou wotteſt and feleſt that it is true. And when he aſketh how thou knoweſt that it is true, aunſwere becauſe it is written in thyne hart. And if he aſke who wrote it, aūſwere the ſpirite of God. And if he aſke how thou came firſt by it, tell him, whether by Aūſweres to be made to captions Papiſtes. readyng in bookes or hearyng it preached, as by an outward inſtrumēt, but that inwardly thou waſt taught by y• ſpirite of God. And if he aſke whether thou beleueſt it not becauſe it is written in bookes or becauſe the Prieſtes ſo preach, aunſwere no, not now, but onely becauſe it is writtē in thyne hart and becauſe the ſpirite of God ſo preacheth and ſo teſtifieth vnto thy ſoule. And ſay, though at the beginning thou waſt moued by readyng or preachyng, as the Samaritans were by y• wordes Iohn. 4. of the woman, yet now thou beleueſt it not therfore any lēger, but onely becauſe thou haſt heard it of the ſpirite of God, and read it written in thine hart.

And concernyng outward teachyng we alledge for vs Scripture elder thē any Church that was this. xiiij. hundred yeares, and old antenticke ſtories which they had brought a ſlepe where with we confounde their lyes. Remē ber ye not how in our owne tyme, of Teachers of Grāmer vnderſtode not the Latine toung. all that taught Grammer in England not one vnderſtode the Latin toung? how came we thē by the Latin toung agayne? not by them, though we learned certaine rules & principles of them by which we were moued & had an occaſion to ſeke further, but out of the old authours. Euen ſo we ſeke vp old antiquities out of whiche we learne and not of our Church, though we receaued many principles of our Church, at the begynnyng, but more falſehead then truth,

It hath pleaſed God of his exceding loue wherewith he loued vs in Chriſt (as, Paul ſayth) before the worlde was made, and whē we were dead in ſinne and his enemies, in that we did cōſent to ſinne and to liue euill, to write with his ſpirite ij. concluſions in our harts, The fayth 〈◊〉 Chriſt, & loue of our neighbors to all that is required of a Chriſtian man. by which we vnderſtād all thyng: that is to were, the fayth of Chriſt and the loue of our neighbours. For whoſoeuer feleth the iuſt damnation of ſinne, and the forgeuenes and mercy that is in Chriſtes bloud for all that repent & forſake it, and come and beleue in that mercy, the ſame onely knoweth how God is to be honoured and worſhipped, and can iudge betwene true ſeruing of God in the ſpirite, and falſe Image ſeruing of God with workes▪ And ye ſame knoweth that ſacramētes, ſignes, ceremonies and bodely things The vſe of ſignes & ce •… nyes can be no ſeruice to God in his perſon but memorials vnto men, and a remē braunce of the teſtament wherewyth God is ſerued in the ſpirite. And he that feeleth not that, is blynde in hys ſoule, and of our holy fathers generation, and maketh God an Image, & a creature, & worſhippeth him with bodely ſeruice. And on the other ſide, he that loueth his neighbour as himſelfe, vnderſtandeth all lawes, and cā iudge betwene good and euil, right & wrong, godly and vngodly, in all conuerſation, deedes, lawes, bargaines, couenaunces, ordinaunces and decrees of men, and knoweth the office of euery degree, and the due honour of euery perſon. And he that hath not that writen in his hart is popiſhe, and of y• ſpiritualtie which vnderſtādeth nothing ſaue his own honour, his own profite & what is good for himſelf onely: and when he is as he would be, thinketh y• all the world is as it ſhould be.

¶ Of worſhipping and what is to be vnderſtand by the worde.

COncerning worſhipping or honouring (which two termes are both one) M. More Worſhip •… and 〈…〉 are •• th one. bringeth forth a difference, a diſtinction or diuiſion of Greke wordes, fayned of our ſcholemen, which of late neither vnderſtode greke, latine or hebrue, called doulia, hyperdoulia and La • ria. But the difference declareth he not, nor the properties of the wordes, but with confuſed termes leadeth you blindfolde in hys maze. As for hyperdoulia I woulde fayne we • e where he readeth of it in all the ſcripture, and whether the worſhip done to hys Lord the Cardinalles hat were doulia, hyperdoulia, or idololatria. And as for doulia and latria we fynde thē both referred vnto God in a thouſand places.

Therefore that thou be not beguiled wyth falſhod of ſophiſticall words, vnderſtand that the wordes which the ſcripture vſeth in the worſhipping or honouring of God are theſe: loue god, The true wordes that expreſſe the God. cleaue to God, dread, ſerue, bow, pray and call on God, beleue and truſt in God and ſuch like. Which wordes all we vſe in the worſhipping of man alſo, how be it diuerſly, and the differēce thereof doth all the ſcripture teach.

God hath created vs and made vs vnto his owne likenes, and our ſauiour Chriſt hath bought vs wyth hys bloud. And therfore are we Gods poſſeſſion of dutie and right, and Chriſtes ſeruauntes onely, to wa •… e on his will What it is to honour God. and pleaſure, and ought therefore to moue neither hand nor fo • e, nor any other member, eyther hart or mynde, otherwiſe then he hath appointed. God is honoured in his owne perſon, whē we receaue al things both good & bad The true honour of God. at his hand, and loue his lawe wyth all our hartes, and beleue, hope, and long for all that he promiſeth.

THe officers that rule the worlde in What it is to honour rulers. Gods ſtede, as father, mother, maſter, huſband, Lord and Prince are honoured, when the lawe which almighty God hath committed vnto them to rule with, is obeyed. Thy neighbour that is out of office, is honoured, when What it is to honour 〈◊〉 mās neighbour. thou (as God hath commaunded thee) loueſt hym as thy ſelfe, counteſt hym as good as thy ſelfe, thinkeſt hym as worthy of any thing as thy ſelfe, and commeſt louingly to helpe hym at all hys neede, as thou wouldeſt be holpe thy ſelfe, becauſe God hath made him like vnto hys owne image as well as thee, and Chriſt hath bought hym as well as thee.

If I hate the lawe, ſo I breake it in What it is to diſhonour God and diſhonour our neighbour. myne hart, and both hate & diſhonour God the maker therof. If I breake it outwardly, then I diſhonour god before the worlde, and the officer that miniſtreth it. If I hurt my neighbour, then I diſhonour my neighbour and him that made him, and him alſo that bought him wyth hys bloud. And euē ſo, if I hate my neighbour in mine hart, then I hate him that commaundeth me to loue him and him that hath deſerued that I ſhould at the leſt way for his ſake loue him. If I be not ready to helpe my neighbour at hys nede, To deny to helpe my neighbour is to diſhonour hym. ſo I take his due honour from him, & diſhonour him, & him that made him, and him alſo that bought him with his bloud, whoſe ſeruaunt he is. If I loue ſuch thinges as God hath lent me and committed vnto mine adminiſtration, ſo that I can not finde in myne hart to beſtow them on the vſes which God hath appointed me, then I diſhonour God and abuſe his creature in that I geue more honour vnto it thē I ſhuld do, And then I make an idole of it in that I loue it more then God and hys commaundement and then I diſhonour my neighbour from whoſe nede I withdraw it.

In like maner if the officer abuſyng his power, cōpell the ſubiect to do that To do that God forbiddeth is to diſhonour God. which God forbiddeth or to leue vndone that which God commaundeth, ſo he diſhonoureth God, in withdrawyng his ſeruaunt from him, & maketh an Idole of his owne luſtes, in that he honoureth them aboue God, & he diſhonoureth his brother in that he abuſeth hym contrary vnto the right vſe which God hath created him for and Chriſt hath bought him for, which is to wayte on Gods cōmaundementes. For if the officer be otherwiſe mynded I true officer in the ſight of God. then this, the worſt of theſe ſubiectes is made by the hādes of him that made me, and bought with the bloud of hym that bought me, and therfore my brother, and I but his ſeruaunt onely, to defend him and to kepe him in the honour that God & Chriſt hath ſet him, that no man diſhonour him: he diſhonoureth both God & man. And therto if any ſubiect thinke any otherwiſe of yt officer (though he be an Emperour) then that he is but a ſeruaunt onely, to miniſter the office indifferently, he diſhonoureth the office and God that ordemed it. So that all men, what ſoeuer degree they be of are euery man in his rowme, ſeruauntes to other, as the hand ſerueth the foote and euery member one an other. And the aungels of heauen are alſo our brethren and very ſeruauntes for Chriſtes ſake, to defend vs from the power of the deuils.

And finally all other creatures that All creatures are o •… ed to •… ue 〈◊〉 . are neither aungels nor man, are in honour leſſe then man, and man is Lord ouer them, and they created to ſerue him, as Scripture teſtifieth, and he not to ſerue them, but only, his Lord God and his Sauiour Chriſt.

¶ Of worſhippyng of Sacraments, ceremonies, images, reliques and ſo forth.

NOw let vs come to the worſhippyng or honouryng of Sacramentes ceremonies images and reliques. Firſt images be not God, and Images. therefore no confidence is to be put in thē. They be not made after the image of God nor are the price of Chriſtes bloud, but the woorkemanſhyp of the craftes mā and the price of money and therfore inferiours to man.

Wherfore of all right man is Lord ouer them and the honour of thē is to Images are ſeruaū tes to man, and not mā to images. do man ſeruice and mans diſhonour it is to do them honourable ſeruice, as vnto his better. Images then and reliques ye and as Chriſt ſayth, the holy day to, are ſeruauntes vnto man. And therefore it foloweth that we can not, but vnto our damnatiō put on a coate worth an hūdred coates, vpō a poſtes ☜ backe, and let the image of God & the price of Chriſtes bloud go vp & downe therby naked. For if we care more to cloth the dead image made by mā and the price of ſiluer then the liuely image of God and price of Chriſtes bloud, then we diſhonoure the Image of God and hym that made him and the price of Chriſtes bloud and hym that bought hym.

Wherfore the right vſe, office and honour The vſe of creatures inferiours to man. of all creatures inferiours vnto man, is to do mā ſeruice, whether they be images, reliques, ornaments ſignes or Sacramentes, holydayes, ceremonies or ſacrifices. And that may be on this maner & no doubt it ſo once was. If (for an example) I take a peece of The worſhipping of the croſſe. the croſſe of Chriſt and make a litle croſſe therof and beare it about me, to looke theron with a repentyng hart, at tymes whē I am moued therto, to put me in remembraunce that the body of Chriſt was broken and his bloud ſhed theron, for my ſinnes, and beleue ſtedfaſtly How a mā may vſe Images well. that the mercyfull truth of God ſhall forgeue the ſinnes of all that repēt for his death ſake and neuer thinke on thē more: then it ſerueth me & I not it, & doth me ye ſame ſeruice as if I read the Teſtament in a booke, or as if the preacher preached it vnto me. And in lyke maner if I make a croſſe in my forehead, in a remembraunce that God hath promiſed aſſiſtaunce vnto all that beleue in him, for his ſake that dyed on the croſſe, then doth the croſſe ſerue me and I not if. And in like maner if I beare on me or looke vpon a croſſe of what ſoeuer matter it be, or make a croſſe vpon me, in remembraunce that who ſoeuer wilbe Chriſtes Diſciple muſt ſuffer a croſſe of aduerſitie tribulations and perſecution, ſo doth the croſſe ſerue me and I not it. And this was the vſe of the croſſe once, and for this cauſe it was at the begynnyng ſet vp in the Churches.

And ſo if I make an image of Chriſt The worſhyppyng of images. or of any thyng that Chriſt hath done for me, in a memory, it is good and not euill vntill it be abuſed.

And euen ſo, if I take the true lyfe of a Saint and cauſe it to be painted or carued, to put me in remembraunce of the Saintes lyfe, to folow the Saint as the Saint did Chriſt, and to put me in remembraunce of the great fayth of the Saint to God and how true God was to helpe him out of all tribulatiō, and to ſee the Saintes loue towardes his neighbour, in that he ſo paciently ſuffered ſo paynefull a death & ſo cruell Martyrdome to teſtifie the truth for to ſaue other, and all to ſtrength my ſoule with all and my fayth to God and loue to my neighbour, then doth the image ſerue me and I not it. And this was the vſe of images at the begynnyng & of reliques alſo.

And to knele before the croſſe vnto Images & reliques at the firſt were well vſed, but now ſhame fully abuſed. the word of God which the croſſe preacheth is not euill. Neither to knele downe before an image in a mans meditations to call the liuyng of the ſaint to mynde for to deſire God of lyke grace to folow the exāple, is not euill. But the abuſe of the thing is euill, and Falſe worſhypping. 〈◊〉 to haue a falſe fayth: as to beare a pece of the croſſe about a mā, thinking that ſo long as that is about him, ſpirites ſhall not come at hym, his enemyes ſhall do hym no bodely harme, all cauſes The abuſe of Images ſhal go on his ſide euen for bearing it about him, and to thinke that if it were not about hym it would not be ſo, and to thinke, if any miſfortune chaūce, that it came for leauing it of, or becauſe this or that ceremonie was left vndone, and not rather becauſe we haue broken Gods cōmaundemēts, or that God tēpteth vs to proue our patience. This is playne idolatry, & here a man is captiue, bond & ſeruaūt vnto a falſe fayth & a falſe imagination, that is neyther God nor his worde. Now am I Gods onely and ought to ſerue nothing but God and his worde. My body muſt ſerue yt rulers of this world My body muſt ſerue the Prince o my neighbour, but my ſoule muſt ſerue God onely and my neighbour (as God hath appointed it) and ſo muſt all my goods: but my ſoule muſt ſerue God onely, to loue his lawe and to truſt in hys promiſes of mercy in all my deedes. And in like manner it is that thouſandes, while the Prieſt pattereth S. Iohns S. Iohns Goſpell. Goſpell in Latine ouer their heades, croſſe themſelues with, I trow a legion of croſſes, behynde and before, and wyth reuerence on the very arſes, and (as Iacke of napes when hee claweth himſelfe) plucke vp their legges and croſſe ſo much as their heeles and the very ſoles of their fete, and beleue that if it be done in the time that he readeth the goſpel (and els not) that there ſhal no miſchaunce happen them that day, becauſe onely of thoſe croſſes. And This is ye true croſſing that we ſhould vſe. where he ſhould croſſe hymſelfe, to be armed and to make himſelfe ſtrong to beare the croſſe with Chriſt, be croſſeth himſelfe to driue the croſſe from hym, and bleſſeth hymſelfe with a croſſe frō the croſſe And if he leaue it vndone, he thinketh it no ſmal ſinne, and that god is highly diſpleaſed with him, and it any miſfortune chaunce, thinketh it is therefore, which is alſo Idolatry and not Gods worde. And ſuch is the confidēce in the place or image or whatſoeuer bodely obſeruaunce it be: ſuch is S Agathes letter written in the Goſpell tyme. And ſuch are ye croſſes on palmeſonday made in the paſſion tyme. And A great nō ber of ſuperſtitious baggages. ſuch is the bearing of holy waxe about a man. And ſuch is that ſome hang a pece of S. Iohns Goſpell about their neckes. And ſuch is to beare ye names of god with croſſes betwene ech name about them. Such is the ſaying of goſpels vnto women in childbed. Such is the limeteriers ſaying of in principio erat verbum from houſe to houſe. Such is the ſaying of Goſpels to the corne in the field in the proceſſion weeke that it ſhould the better grow. And ſuch is holy bread, holy water, and ſeruing of all ceremonies and ſacramentes in generall without ſignification. And I pray you how is it poſſible that ye people can worſhip images, reliques, ceremonies and ſacramentes, ſaue ſuperſtitiouſly, ſo long as they know not the true meaning, neyther wyll ye Prelates ſuffer any man to tell them: yea and the very meaning of ſome and right vſe no man can tell?

And as for the riches that is beſtowed on images and reliques, they can not proue but that it is abhominable, Riches beſtowed on images or reliques. as long as the poore are diſpiſed and vncared for and not firſt ſerued, for whoſe ſakes and to finde preachers, offeringes, tithes, landes, rentes, and all that they haue, was geuen the ſpiritualitie. They wil ſay we may do both. Obiection. May or not may, I ſee that the one Solution. moſt neceſſary of both, is not done: but the poore are bereued of the ſpiritualtie of all that was in tyme paſſed offered vnto thē. Moreouer though both were done, they ſhall neuer proue that the ſight of golde and ſiluer and of precious ſtones ſhould moue a mās hart to diſpiſe ſuch thinges after the doctrine of Chriſt. Neither can the rich coat helpe to moue thy mynde, to follow the enſample of the Saint, but rather if he were purtrayde as he ſuffered, in the moſt vngoodly wiſe. Which thing taken away, that ſuch thynges with all other ſeruice, as ſticking vp candels, moue not thy mynde to follow the enſample of the Saint, nor To worſhyp Images is Idolatry. teach thy ſoule any godly learning: thē the image ſerueth not thee, but thou yt Image, and ſo art thou an Idolater, that is to ſay in Engliſhe, a ſerue Image. And thus it appeareth that your vngodly and belly doctrine wherwith ye ſo magnifie the deedes of your ceremonies, and of your pilgrimages, and offering for the deede it ſelfe, to pleaſe God and to obtaine the fauour of dead Saintes (and not to moue you and to put you in remembraunce of the lawe of God and of the promiſes which are in his ſonne, and to follow the enſample of the Saint) is but an exhorting to ſerue Images, and ſo are ye Image ſeruers, that is, Idolaters. And finally the more deuotion men haue vnto ſuch deedes, the leſſe they haue vnto Gods commaundement, in ſo much that they which be moſt wont to offer to Images & to ſhew them, be ſo colde in offering to the poore, that they wyll ſcarce geue them the ſcrappes which muſt els be geuen dogges, or their olde ſhone, if they may haue new bromes for them.

¶ Pilgrimages.

TO ſpeake of pilgrimages, I ſay, that a Chriſtian man, ſo that hee True Pilgrimage is to walke from place to place the better to ſerue God & to helpe my neighbour. leaue nothyng vndone at home that he is bounde to do, is free to go whether hee will, onely after the doctrine of the Lord, whoſe ſeruaunt he is and not his owne. If he go and viſite the poore, the ſicke and the priſoner, it is wel done and a worke that God commaundeth. If hee goe to this or that place, to heare a Sermon or becauſe hys mynde is not quyet at home or if becauſe hys harte is to muche occupied on his worldly buſineſſes by the reaſons of occaſions at home, he get him into a more quiet and ſtill place, where hys minde is more abſtract and pulled from worldly thoughtes, it is well done. And in all theſe places, if whatſoeuer it be, whether liuely preaching, ceremony, relique, or Image, ſtirre vp his hart to God and preach the worde of God and the enſample of our Sauiour Ieſus more in one place then in an other, that he thether go, I am content. And yet he bideth a Lord, and the thinges ſerue hym and he not them. Now whether his entēt be ſo or no, his deedes will teſtifie, as his vertuous gouerning of his houſe, and louing demeanour towarde his neighbours: yea and Gods worde wil be alway in his hart, and in hys mouth, & he euery day perfecter thē other.

For there can nothing edifie mans ſoule ſaue that which preacheth hym Gods worde. Onely the worde of god worketh the health of the ſoule. And whatſomeuer preacheth hym that, can not but make him perfecter.

But to beleue that God wyll be ſought more in one place then in an other, or that God will heare thee more ☜ in one place then in an other, or more where the Image is, then where it is not, is a falſe faith, and Idolatrie, or Image ſeruice. For firſt God dwelleth God dwelleth not in Temples made with mennes handes. not in temples made with hands. Act. xvij. Item Steuen dyed for the contrary, and proued it by the prophetes. Act. vij. And Salomon in the viij. of the third of the kynges, when he had built his temple teſtified the ſame, and that he had not built it for god to dwel in, yea and that God dwelleth not in the earth, but that he ſhould out of heauen heare the prayers of thē that prayed there. And the Prophetes dyd often teſtifie vnto the people that had ſuch a falſe fayth that God dwelt in the temple, that he dwelt not there. Moreouer God in his Teſtament byndeth hym ſelfe vnto no place nor yet the: But ſpeaketh generally (concernyng where and when) ſaying Pſalme. xlix. in the Pſal. 49. day of the tribulation thou ſhalt call on me and I will deliuer thee, & thou ſhalt glorifie me. He ſetteth neither place nor tyme. But whereſoeuer and when ſoeuer: ſo that the prayer of Iob vppon the donghill was as good as Paules in the temple. And when our Sauiour ſayth Iohn. xvj. What ſoeuer Iohn. 16. ye aſke my father in my name, I will geue it you, he ſayth not in this or that place, or this or that day: but whereſoeuer and when ſoeuer, as well in the fieldes as in the towne and on the Mō day as on the Sonday. God is a ſpirit and wilbe worſhypped in the ſpirite. Iohn. iiij. That is, though he be preſēt euery where, yet he dwelleth liuely & Iohn. 4. gloriouſly in ye myndes of aūgels onely & hartes of men that loue his lawes and truſt in his promiſes. And whereſoeuer God findeth ſuch an hart, there he heareth the prayer in all places and tymes indifferently. So that the outward place neither helpeth or hindreth except (as I ſayd) that a mans mynde be more quiet and ſtill from the rage of wordly buſineſſes, or that ſome thyng ſtyre vp the word of God and example of our Sauiour more in one place then in an other.

¶ Whence Idolatrie or image ſeruice ſpryngeth.

NOw that thou mayſt ſee whence all this Idolatrie or image ſeruice is ſprong, marke a litle, and then I will aunſwere vnto the Arguments whiche theſe Image ſeruers make agaynſt the open truth. All the ceremonies ornamentes and ſacrifices of the old Teſtament were Sacramentes. Sacramentes. That is to wete, ſignes preaching vnto the people one thing or an other. As Circumciſion. circumciſion preached vnto them, that God had choſē them to be his people, and that he would be their God & defend them and encreaſe and multiplie them and keepe them in that land and All the ceremonies of the olde lawe were preachers to the people. bleſſe the fruites of the earth & all their poſſeſſiōs. And on the other ſide it preached, how that they had promiſed God agayne to kepe his commaundemēts, ceremonies and ordinaunces. Now whē they ſaw their young children circumciſed, if they cōſented vnto the appointement made betwene God and them, moued by the preachyng of that ſame, then were they iuſtified therby. Howbeit the dede in it ſelfe, the cuttyng of of yt foreſkyn of the manchilds The • t • es by ſayth were iuſtified, & not by the deedes of the lawe. priuey member iuſtified them not, nor was a ſatiſfactiō for the childes ſinnes, but the preachyng onely did iuſtifie thē that receaued the fayth therof. For it was a badge geuē indifferently aſwell vnto them that neuer cōſented in theyr hartes vnto Gods law, as vnto the elect in whoſe hartes the law was written. And that this was the meanyng of Circumciſion may be proued many wayes: But namely by Paul Rom. 2. where he ſayth, circumciſion is much worth, if thou keepe the lawe (whoſe ſigne it was) and els not. And Rom. iij. where he ſayth that God did iuſtifie the circumciſed of faith (whoſe ſigne it was on the other ſide) and els not.

And the Paſchall lambe was a memoriall Paſchall lambe. of their deliueraunce out of Egipt onely, and no ſatiſfaction or offering for ſinne.

And the offering of their firſt fruits preached how they had receaued all Firſt frutes. ſuch fruites of the hand of God, and that it was God that gaue them that land, and that kept them in it, and that did bleſſe & make their fruites grow. In token wherof as vnto a Lord roiall they brought him the firſt ripe frutes of their harueſt. Which remēbrance as long as it abode in their harces, it moued thē to loue God againe & their neighbour for hys ſake, as he ſo oft deſired them. And out of this ceremony was fette the bleſſing of our new ripe fruits for like purpoſe, though we haue loſt the ſignification.

And their other offerings, as yt ſacrices Sacrifices of Dones, Turtles, Lambes, kiddes, ſheepe, Calues, Goates and Oxen were no ſatiſfactions for ſinne, but onely a ſigne and token, that at yt repē taunce of the hart, thorow an offering to come, and for that ſeedes ſake that was promiſed Abraham, theyr ſinnes were forgeuen them.

And in like maner the ornamentes Ornamentes. and all other ceremonies were eyther an open preaching or ſecret propheſies and not ſatiſfactions or iuſtifyinges. And thus the workes did ſerue them, Worked muſt ſerue vs, and not we the workes. and preache vnto them, and they not the workes, nor put any confidence therein.

¶ Falſe worſhipping.

BUt what did the children of Iſraell and the Iewes? They let the ſignifications of their ceremonies goe, & loſt the meaning of them, and turned them vnto the workes to ſerue them, ſaying that they were holy workes cō maunded of God, & the offerers were thereby iuſtified, & obtayned forgeuenes of ſinnes, & thereby become good: as the parable of the Phareſey & Publican declare, Luke. xviij. and as it is Luke. 18. to ſee in Paule and thoroughout al the Byble: and became captiue to ſerue & put their truſt in that which was neyther God nor hys worde. And ſo the better creature agaynſt nature did ſerue the worſe. Whereof all likelihode God ſhould haue accepted their worke by the reaſon of them, if their harts had The Iewes became ſeruauntes & captiues to theyr workes. bene right, and not haue accepted their ſoules for the blouds ſake of a Calfe or ſhepe, for as much as a man is much better then a Calfe or ſhepe, as Chriſt teſtifieth Math. xij. For what pleaſure ſhould God haue in the bloude of Calues or in the light of our candels? hys pleaſure is onely in the hartes of them that loue his commaundementes.

Then they went further in the imagination of their blynd reaſon ſaying, The blinde reaſon of hipocrites. in as much as God accepteth theſe holy workes, that we be made righteous thereby, then it foloweth that he which offereth moſt, is moſt righteous, and the beſtman: yea and it is better to offer an Oxe then a ſhepe, becauſe it is more coſtly. And ſo they ſtroue who might offer moſt, and the prieſts were well apayde. Then went they further ☞ in their fleſhly wiſdome, ſaying: if I be good for the offering of a Doue, and better for a ſhepe, and yet better for an Oxe, and ſo euer the better thing I offer the better I am, Oh how accepted ſhould I be if I offered a mā, & namehym O blinde & •• ll the imagination. that I moſt loued? And vpō that imagination, they offered their owne children, and burnt them to aſhes before Images that they had imagined.

And to cōti •… e their blindues, they layd for them (no doubt) the enſample of Abraham, which offered his ſonne Iſaac, and was ſo accepted that God had promiſed hym, how that in hys ſeede all the worlde ſhould be bleſſed. Hereof ye ſee vnto what abhomination blynde reaſon bringeth a man, whē ſhe is deſtitute of Gods word.

And to ſpeake of y• Sabbath (which was ordeyned to be their ſeruaunt, & Holy day. to preach & to be a ſigne vnto thē, that God thorow his holy ſpirit and word Exod. 31. did ſanctifie them, in that they obeyed hys commaundementes, and beleued and truſted in hys promiſes (and therfore were charged to leaue workyng The Saboth day muſt ſerue vs, and not we the Saboth day. and to come on the holy day and heare the word of God by which they were ſāctified) vnto it, alſo they became captiue and bond to ſerue it, ſaying that they were iuſtified by abſteyning from bodely labour (as ours thinke alſo) in ſo much that though they beſtowed not the holy day in vertue prayer and How the Saboth day ſhould be occupyed. hearing the word of God, in almoſedede, in viſiting the ſicke, the needy & comfortleſſe and ſo forth, but went vp and downe idlye, yet what ſoeuer nede his neighbour had, he would not haue holpe him on the Saboth day, as thou mayſt ſee by the ruler of the Sinagoge which rebuked Chriſt for healyng the Luke. 13. people on the holy day Luke. xiij.

And of like blyndneſſe they went & The braſen Serpent. fet out the braſen Serpent (which Moſes commaūded to be kept in the Arke for a memory) & offered before it: thinkyng (no doubt) that God muſt be there preſent, for els how could it haue healed the people that came not nye it, but ſtode a farre of and beheld it onely. And a thouſand ſuch madneſſe dyd they.

And of the temple they thought that The tēple. God heard them there better then any where els: yea and he heard them no where ſaue there. And therfore they could not pray but there, as ours can no where but at Church and before an Image. For what prayer can a man Prayer without fayth is n • prayer. pray, when the word of God is not in the temple of his hart: yea & whē ſuch come to Church, what is their prayer & what is their deuotiō, ſaue the blind image ſeruice of their hartes.

But the Prophetes euer rebuked them for ſuch faythleſſe woorkes & for Pſal. 46. ſuch falſe fayth in their workes In the xlix. Pſalme ſaith yt Prophet, I wil receaue no Calues of your houſes nor Goates out of your foldes, thinke ye God deſpiſe • the ſacrifices of y• vnfaithfull • ewes. that I will eate the fleſh of Oxen or drinke the bloud of Goates? And Eſayas ſayth in his firſt Chapter, what care I for the multit • de of your ſacrifices ſayth the Lord. I am full. I haue no luſt in the burnt offeringes of your Rammes, or in the fat of fa • beaſtes or bloud of Calues, Lambes or Goates: offer me no more ſuch falſe ſacrifice. And therto your ſwete cenſe is an abhominatiō vnto me. And thus he ſayd becauſe of the falſe fayth and peruertyng the right vſe of them.

And for their calfe faſtyng, not referryng Faſtyng. their faſt vnto the tamyng & ſubduyng of their fleſhe vnto the ſpirite, Superſtious falling doth God abhorre. whē they complained vnto God iuſtifying thē ſelues and ſaying, how happeneth it that we haue faſted and thou wouldeſt not looke vppon it, we haue humbled our ſoules and thou wouldſt not know it, God aunſwered them by Eſa. • 8. the Prophet Eſayas in the. lviij. chapter, behold, in the day of your faſt, ye do your owne luſtes and gather vp all your dettes. And how ſoeuer ye faſt, ye neuertheleſſe ſtriue and fight and ſ • inite with tiſte cruelly. I haue choſen no ſuch faſt and humblyng of ſoule. &c. But that ye louſe wicked bondes and True faſting, what it is. let the oppreſſed go free, and to breake bread vnto the hungry and to cloth the naked and ſo forth.

And concerning the temple, Eſaya • ſayth in his laſt chapter. What houſe Temple. will ye build for me or in what place ſhall I reſt? heauē is my ſeate and the earth my foote ſtole. As who ſhould ſay I am to great for any place that ye can make, and (as Steuen ſayth Actes vij. and Paul Actes. xvij. I dwell not Actes. 7. Actes. 17. in a temple made with handes.

¶ How ceremonies ſprang among vs.

VNderſtād alſo (to ſee how we came into like blindneſſe) that before the commyng of Chriſt in the fleſh, the Iſraelites & Iewes were ſcattered thoroughout all the world, for their Image ſeruice, both Eaſt, Weſt, South, and North, as ye read in the Chronicles how England was once full: ſo that there was no Prouince or great Citie in the world where no Iewes were: God ſo prouidyng for the ſpedy preachyng of the Goſpell among the heathen throughout the world. Now Chriſt, as he was promiſed, ſo was he ſent, vnto the Iewes or Iſraelites. And what by Chriſtes preaching & the Apoſtles after his reſurrection, there were innumerable Iewes conuerted haply an hundred thouſand or mo in Ieruſalem and Iewry and in the countreys about, and abode ſtill in the lād. Then Paul roſe vp and perſecuted thē Pa •… e a truell perſecutor. in Ieruſalē and throughout all Iewry and Damaſco, ſlaying all that he could catch or making them for • weare Chriſt. For feare of which perſecution they fled into all coſtes & preached vnto the Iewes that were ſcattered, prouing that Ieſus was Chriſt the Sauiour of the world, both by the ſcripture & alſo by miracles: ſo that a great part of the Iewes came to the fayth euery Many Iewes were conuerted to ye • aith of Chriſt. where, and we heathen came in ſhortly after, and part abode ſtill in vnbelefe as vnto this day.

Now the Iewes beyng borne and bred vp, rooted and noſeld in ceremonyes as I haue ſhewed and as ye may better ſee in the. v. bookes of Moſes, if ye would read them, could but wyth great difficultie, depart from them as it is to ſee in all the Epiſtles of Paule, how he fought agaynſt them, and in proceſſe gat the vpper hand. And therto the firſt that were chriſtened, and all the officers and Byſhops of y• church, euen ſo much as ye great God of Rome were Iewes for the moſt part a great ſeaſon.

And moreouer, as Paule ſayth. Ro. All that came of Iſraell are not • ſraelites. ix. not all that came of Iſrael are right Iſraelites, neither are all they Abrahams ſonnes that are Abrahās ſeede, why ſo? becauſe they followed not the ſteps of y• faith of their graundfathers. Euen ſo, not all they that were called and alſo came vnto the mariage which God the father made betwene Chriſt Math. 22. his ſonne & all ſinners, brought theyr mariage garment with them, that is to were, true fayth wherwith we be maried vnto Chriſt, and made his fleſh & his bloud and one ſpirit with hym, his brethren and heyres with him, and the ſonnes of God alſo. But many of thē (to fulfill the ſaying of Chriſt, that the kyngdome of heauē, which is the goſpell, is like a net that ketcheth good & bad) were driuen into the net and cō pelled to cōfeſſe that Ieſus was Chriſt and that ſeede that was promiſed Abrahā and Meſſias that ſhould come: not of any inward felyng that the ſpirite The Iewes cam • 〈◊〉 to vn •… of Chriſt of loue, bu • 〈◊〉 inforced the • unto by the ſcriptures. of God gaue them, neyther of any louely conſent that they had vnto the law of God that it was good, mourning, both becauſe they had broken it, and becauſe alſo they had no power to fulfill it, and therfore to obtayne mercy and power came to Chriſt and vnto the father thorow him, with the hart of naturall children which receaue all thyng freely of their fathers bounteous liberalitie, and of loue become ſeruauntes vnto their brethren for their fathers ſake: But were compelled onely with violence of the ſcripture which euery where bare witneſſe vnto Chriſt, and agreed vnto all that he did, and ouercome alſo with the power of myracles that confirmed the ſame. That is to ſay, they came wyth a ſtory faith, a popiſh fayth, a faithleſſe faith, and a fayned faith of their owne making, and not as God in the ſcripture deſcribeth the fayth, ſo beleuing in Chriſt, that they would be iuſtified by their owne deedes, which is the denying of Chriſt. As our Papiſtes beleue, which more mad thē thoſe Iewes, beleue nothing by the reaſon of the ſcripture, but onely that ſuch a multitude conſent thereto, compelled wyth violence of ſworde, with falſifiyng of the ſcripture and fayned lyes. Which multitude yet is not the fift part ſo many The Turk •• are a •… re greater number then the Papiſtes. as they that conſent vnto the lawe of Mahomet. And therfore by their own argumentes, the fayth of the Turkes is better then theirs. And their fayth thereto may ſtand by their owne confeſſion, with all miſchiefe (as it well appeareth by them) and with yeldyng themſelues to worke all wickedneſſe with full delectation, after the enſample of the faith of their father the deuil, and without repenraunce and conſent vnto the lawe of God, that it is good. And the popiſh alſo do ſo beleue in Chriſt, and ſo will be his ſeruauntes, that they will be bound vnto dumme ceremonies and dead workes putting their truſt and confidence in them, and hoping to be ſaued by them, and aſcribing vnto them the thanke of their ſaluation and righteouſnes.

And therfore becauſe, as I ſayd, the Iewes ye and the Heathen to, were ſo accuſtomed vnto ceremonies, and becauſe ſuch a multitude came wyth a faithles fayth, they went cleane cōtrary Ceremonies ſet vp in the newe teſtament. vnto the mynde of Paul, and ſet vp ceremonies in the new teſtamēt, partly borowing them of Moſes and partly imagening like, as ye now ſee, and called them ſacraments, that is to ſay, ſignes (as it is plaine in the ſtories) the ſacrament of holy water, of holy fire, holy bread, holy ſalt and ſo forth. And they gaue thē ſignifications. As holy water ſignified the ſprincling of What holy water ſignifieth. Chriſtes bloud for our redemption, which ſacrament or ſigne) though it ſeeme ſuperſtuous, in as much as the ſacrament of Chriſtes body and bloud ſignifieth ye ſame dayly) yet as lōg as ye ſignification bode, it hurted not. And the kiſſing of the Pax was ſet vp to ſignifie, The Pax. that the peace of Chriſt ſhoulde be euer among vs, one to loue an other after his enſample, as the word it ſelf well declareth. For pax is as much to ſay as peace.

And as for confirmation, it is no doubt but that it came this wiſe vp, & Confirmation. that this was the vſe, which the word it ſelfe well declareth. We read in the ſtories, that they which were conuerted vnto the fayth of the age of diſcretion, Cōfirmation how it came firſt vnto the church. were full taught in the law of God (as right is) and in the fayth of our ſauiour Ieſus, yer they were baptiſed, & vppon the profeſſion or promiſing to to keepe that law and faith, were baptiſed. And then for the ſ • ccour & helpe of young children, baptiſed before the age of diſcretion, to know the lawe of God and fayth of Chriſt was confirmation inſtituted, that they ſhould not be alway ignoraunt and faythleſſe, but be taught the profeſſion of their Baptim. And this no doubt was the maner, as we may well gather by probable coniectures and euident tokens, when the children were of ſixe or ſeuen yeares olde, their elders brought them vnto the prieſt or Deacon in euery pariſh, which officer taught the children what their baptim ment, & what they had profeſſed therein: that is to wete: the law of God and their dutie vnto al degrees, and the faith of our ſauiour. And then becauſe it ſhould not be neglect or left vndone, an higher officer, as the Archdeacon (for it hath not bene as I ſuppoſe in the Byſhops handes alway as now, neither were it meete) came about from pariſh to pariſhe, at The maner of confirming of children. tymes conuenient. And the Prieſtes brought the children vnto hym at xj. or xii. yeare olde, before they were admitted to receaue the ſacramēt of Chriſtes body haply. And he appoſed them of the lawe of God and fayth of Chriſt, & aſked them, whether they thought that lawe good, and whether their hartes were to follow it. And they aunſwered yea.

And he appoſed them in the articles of our fayth, and aſked them, whether they put their hop and truſt in Chriſt, to be ſaued thorow his death and merites. And they anſwered ye. Thē cō firmed This is a right confirmation. he their baptim ſaying: I confirme you, that is, I denounce and declare, by the authoritie of Gods worde and doctrine of Chriſt, that ye be truely baptiſed within in your hartes, and in your ſpirites, thorow proſeſſing the lawe of God and the faith of our ſauiour Ieſu, which your outwarde baptim doth ſignifie, and therupon I put this croſſe in your foreheades, that ye goe and fight agaynſt the deuill, the world and the fleſh, vnder the ſtandard of our Sauiour, in the name of the father, the ſonne, & the holy ghoſt. Amē. Which maner I would to God for his tender mercy were in vſe this day.

But after that the deuil was broken lowſe and the Byſhops began to purchaſe, and the Dea •… s to ſcratch all to them, and the ſpiritualtie to clime an hygh: then becauſe the labour ſe •… to tedious and paynfull, to appoſe the children one by one, they aſked the Prieſts that preſented thē onely, whether The abuſe of confirmation. the children were taught the profeſſiō of their Baptiſme. And they aunſwered y •• . And ſo vpon their wordes they confirmed thē without appoſing. So whē they no lenger appoſed them, the Prieſts no lenger taught them, but committed the charge to their Godfather and Godmothers, and they to the father and mother, diſchargyng them ſelues by their owne authoritie within halfe an houre.

And the father & mother taught thē The fruts of ignoraunce. a monſtrous Latin Pater noſter and an Aue and a Crede. Which gibbreſh euery Pop •… iaye ſpeaketh with a ſundry pronunciation and faſhion, ſo that one Pater noſter ſemeth as many languages almoſt as there be tounges that ſpeake it. Howbeit, it is all one, as lōg as they vnderſtand it not. And in proceſſe as the ignoraunce grew, they brought them to confirmation ſtraight from Baptiſme: ſo that now oftymes they be volowed and biſhoped both in one day, that is, we be confirmed in Confirmatiō is made now a confirmyng in all ſuperſtition, ignoraunce and popery. blindneſſe to be kept from knowledge for euer. And thus are we come into this damnable ignoraunce and fierce wrath of God through our owne deſeruyng, becauſe when the truth was told vs we had no loue therto. And to declare the full and ſet wrath of God vpon vs, our Prelates whom we haue exalted ouer vs to whom we haue geuen almoſt all we had, haue perſuaded the wordly Princes (to whō we haue ſubmitted our ſelues and geuē vp our power) to deuour vs vp body & ſoule, and to kepe vs, downe in darkeneſſe, with violence of ſword, and with all falſehead and guile. In ſo much that if any do but lift vp his noſe to ſmell after The Papiſticall tyranny. the truth, they ſwap him in the face with a fire brande to ſeng hys ſmellyng, or if he open one of his eyes once to looke toward y• light of gods word, they bleare & daze his ſight with their falſe iugglyng: ſo that if it were poſſible, though he were Gods elect, he could not but be kept down and periſh for lacke of knowledge of the truth.

And in like maner, becauſe Chriſt How the ceremonies about the miniſtration of the Lordes Supper came firſt into the Church. • mice. had inſtitute the Sacrament of his body and bloud, to kepe vs in remembraūce of his body breaking & blud ſheding for our ſinnes, therfore went they and ſet vp this faſhiō of the Maſſe and ordeined Sacramentes in the ornamentes thereof to ſignifie and expreſſe all the reſt of his paſſiō. The amice on the head is the kercheue that Chriſt was blynd folded with, when the ſouldiours buffeted him and mocked hym ſaying: prophecie vnto vs who ſmote thee? But now it may wel ſignifie that he that putteth it on, is blynd and hath profeſſed to leade vs after him in darkeneſſe, according vnto the beginnyng of his play. And the flappe theron is the crowne of thorne. And the albe is the The flappe on the amice. white garment that Herode put on him, ſaying he was a foole becauſe he held his peace and would not aūſwere The albe. him. And the ij. flappes on the ſleues and the other ij. on the albe beneath ouer The flappes on the albe. agaynſt his fete behind and before, are the. iiij. nayles. And the fanon on his hand, the cord that his hādes were The fanon bound with: And the ſtole the rope The ſtole. wherwith he was bound vnto the piller, when he was ſcorged: And the corporiſcloth, The corp • reſcloth. The altar. the ſindon wherin he was buried: and the altare is the croſſe or haply the graue and ſo forth. And the caſting abroad of his hands, the ſplaying of Chriſt vpon the croſſe. And the light and ſticking vp of candles & bearyng of candles or tapers in proceſſion happly ſignified this text. Math. v. ye Candels. be the light of the world, and let your Math. 5. light ſo ſhyne before mē, that they may ſee your good workes & glorifie your father which is in heauen. And the ſalt ſignifieth the wiſedome of Chriſtes doctrine, Salt. and that we ſhould therewith ſalt our dedes and do nothing without the authoritie of Gods word. So that in one thing or other, what in the garmētes and what in the geſtures all his ☜ playde, in ſo much that before he will go to Maſſe, he wilbe ſure to ſell hym, leſt Iudaſes part ſhould be left out.

And ſo throughout all the Sacramēts, ceremonies or ſignes (iij. words All ceremonyes at the begynnyng had ſignifications. of one ſignification) there were ſignifications vnto them at the beginning. And ſo long as it was vnderſtād what was ment by them and they dyd but ſerue the people and preach one thyng or an other vnto them, they hurted not greatly, though that the free ſeruaunt of Chriſt ought not to be brought violently into captiuitie vnder the bōdage of traditions of men. As S. Auguſtine complayneth in his dayes, how that Auſtine. the condition and ſtate of the Iewes was more eaſy then the Chriſtiās vnder The ſtate of ye Iewes more eaſie then the Chriſtians vnder traditions. traditions: ſo ſore had the tyranny of the ſhepheardes inuaded the flocke all ready in thoſe dayes. And thē what iuſt cauſe haue we to cōplaine our captiuitie now, vnto whoſe yocke from that tyme hetherto, enen. xij. hundred yeares long, hath euer ſomwhat more waight bene added to, for to keepe vs bowne and to confirme vs in blyndneſſe? howbeit, as long as the ſignificatiōs bode, they hurted not the ſoule, though they were paynefull vnto the body. Neuertheleſſe I impute this our Out of the ceremontes ſprang the ignoraunce o • the ſcripture. greuous fal into ſo extreme and horrible blyndneſſe (wherin we are ſo deepe and ſo deadly brought a ſlepe) vnto no thyng ſo much as vnto the multitude of ceremonies. For aſſoone as the Prelates had ſet vp ſuch a rable of ceremonies, they thonght it ſuperflnous to preach the playne text any longer and the law of God, faith of Chriſt, loue toward our neighbour and the order of The multitude of ceremonies put away preachyng. our iuſtifying & ſaluation, for as much as all ſuch thynges were played before the peoples faces dayly in the ceremonies & euery child wiſt the meanyng: but got them vnto allegories, faynyng them euery mā after his owne brayne, without rule, all moſt on euery ſilable, and from thence vnto diſputyng and waſtyng their braynes about wordes, not attending the ſignifications vntill Ceremonies are the chirt cauſe of ignoraunce. at the laſt the laye people had loſt the meanyng of the ceremonies & the Prelates the vnderſtandyng of the playne text, and of the Greke Latin and ſpecially of the Hebrue whiche is moſt of nede to be knowen, and of all phraſes, the proper maner of ſpeakynges and borowed ſpeach of the Hebrues.

Remember ye not how within this The doctrine of Dunce aduaunced. xxx. yeares and farre leſſe, and yet dureth vnto this day, the old barkyng curres Dunces diſciples &. lyke draffe called Scotiſtes, the children of darkeneſſe, raged in euery pulpit agaynſt Greke Latin and Hebrue, and what The blynd Papiſtes are enemies to all good learnyng and knowledge ſorrow the Scholemaſters that taught the true Latin toung had with them, ſome beatyng the pulpit with theyr fiſtes for madneſſe & roaryng out with open and ſomyng mouth, that if there were but one Tirence or Ʋirgil in the world and that ſame in their fleues & a fire before them, they would burne them therein, though it ſhould coſt thē their liues, affirming that all good learnyng decayed & was vtterly loſt ſence men gaue them vnto the Latin toūg? yea & I day ſay, that there be. xx. thouſand Prieſts Curates this day in England Igaoraunt Prieſtes. and not ſo few, that cā not geue you the right Engliſh vnto this text in the Pater noſter, fiat voluntas tua ſicut in coelo & in terra & aunſwere therto.

And aſſoone as the ſignification of the ceremonies was loſt, and the prieſtes preached Chriſt no longer then the common people began to wax mad & out of their mindes vpon the ceremonies. And that truſt and confidence which the ceremonies preached, to be ☜ geuen vnto Gods worde and Chriſtes bloud, that ſame they turned vnto the Ignoraūce made vs ſeruauntes to ceremonies. ceremonie it ſelfe, as though a man were ſo mad to forget that the buſhe at the tauerne dore did ſigniſſe wine to be ſolde within, but would beleue that y• buſhe it ſelfe would quench his thirſte. And ſo they became ſeruauntes vnto y• ceremonies, aſcribing their iuſtifying and ſaluation vnto them, ſuppoſyng that it was nothing elſe to be a chriſtē man, then to ſerue ceremonies, & him moſt chriſten that moſt ſerued them, & contrary wiſe him that was not Popiſhe and ceremoniall, no chriſtē man at all. For I pray you, for what cauſe worſhip we our ſpiritualtie ſo highly, or wherefore thinke we their prayers better then the poore laye mens, then for their diſguiſings and ceremonies? yea and what other vertue ſee we in y• holieſt of them, then to waite vppon dumme ſuperſtitious ceremonies?

Yea and how cōmeth it that a poore laye man hauing wife and xx. children, and not able to finde them, though all The ſole Papiſtes are preſerred by ceremonies. his neighbours know his neceſſitie, ſhal not get with begging for Chriſtes ſake in a long ſommers day inough to fynde them two dayes honeſtly, when if a diſguiſed monſter come, he ſhall wyth an houres lying in the pulpit, get inough to finde thirty or forty ſturdy lubbers a moneth long, of which y• weakeſt ſhall be as ſtrong in the belly when he commeth vnto the manger, as the might • eſt porter in y• weyhouſe, or beſt courſer that is in y• kynges ſtable? Is there any other cauſe then diſguiſing and ceremonies. For ye deedes of the ceremonies we count better thē the deedes which God cōmaundeth to be done to our neighbour at hys nede, who thinketh it as good a deede to feede the poore, as to ſticke vp a candle before a poſt, or as to ſprinckle himſelf with holy water? Neither is it poſſible to be otherwiſe, as long as the ſignification is loſt. For what other thyng Is long as we had the ſignificatiō of the ceremonies, ſo long they were ſufferable, but y• •… can •… tion beyng gone, the ceremony is mere ſuperſtuiō. can the people thinke, then that ſuch deedes be ordeyned of God, and becauſe as it is euident, they ſerue not our neighbours neede, to be referred vnto ye perſon of God, and he though he be aſpirite, yet ſerued therewyth? And then he can not but forth on diſpute in his blynde reaſon, that as god is greater then man, ſo is that deede that is appointed to ſerue God greater then that which ſerueth man. And then when it is not poſſible to thinke them ordeyned for nought, what can I other wiſe thinke then that they were ordeyned to iuſtitie, and that I ſhould be holy therby, according to the popes doctrine, as though God were better pleaſed when I ſprinkle my ſelfe with water or ſet vp a candle before a block, then if I fed, or clothed, or holpe at his neede him whom he ſo tenderly loueth that he gaue his owne ſonne vnto the death for hym, and commaunded me to loue him as my ſelfe?

And when the people beganne to When the people by ignoraunce waxed ſuperſtitious then y• clergie holpe them forward with falſifiyng the ſcripture. run that way, the prelaces were glad, and holpe to heue after with ſubtill allegories and falſifying the ſcripture, & went and halowed the ceremonies, to make them more worſhipfull, that the laye people ſhould haue them in greater eſtimation & honour, and to be afrayde to touch them for reuerence vnto the holy charme that was ſayd ouer them, and affirmed alſo that Chriſtes death had purchaſed ſuch grace vnto y• ceremonies to forgeue ſinne and to iuſtifie. O monſter, Chriſtes death purchaſed grace for mans ſoule, to repent Chriſtes death purchaſed grace for mās ſoule. of euill, and to beleue in Chriſt for remiſſion of ſinne, and to loue the lawe of God, & his neighbour as himſelfe, which is the true worſhipping of god in the ſpirite, and he dyed not to purchaſe ſuch honour vnto vnſēſible thinges, that mā to his diſhonour, ſhould do them honourable ſeruice & receaue his ſaluation of them.

This I haue declared vnto you, yt ye might ſee and feele euery thing ſenſibly. For I entend not to leade you in darckneſſe. Neyther though twiſe ij. Cranes make not iiij. wilde Gees, woulde I therefore that he ſhoulde beleue that twiſe two made not foure. Neither entend I to proue vnto you that Paules ſteple is the cauſe why Temmes is broke in about Erith, or y• Teinterden ſteple is the cauſe of the Teinterden ſteple. decay of Sandwich hauen as M. More ieſteth. Neuertheleſſe, this I woulde were perſwaded vnto you (as it is true) that the building of thē and ſuch like, thorow y• falſe fayth that we haue in them, is the decay of all the hauens in England, & of al the cities, townes, hye wayes, and ſhortly of the whole common wealth. For ſince theſe falſe monſters crope vp into our conſciences, and robbed vs of the knowledge of our ſauiour Chriſt, makyng vs beleue in ſuch popeholy workes, and to thinke that there was none other way vnto heauen, we haue not ceaſſed to build thē abbeyes, cloyſters, coledges, The building of •… beies, clopſters & religious houſes haue bene 〈◊〉 great decay to the good ſtate of this realing Chauntries, and cathedrall churches with hye ſteples, ſtriuing and enuying one an other, who ſhoulde do moſt. And as for the deedes that pertayne vnto our neighbours, and vnto the common wealth, we haue not regarded at all, as thynges which ſeemed no holy workes, or ſuch as God woulde not once looke vppon. And therfore we left them vnſene to, vntill they were paſt remedy, or paſt our power to remedy thē, in as much as our ſlowbellies with their falſe bleſſinges had iugled away from vs, that wherwith they might haue bene holpen in due ſeaſon. So that y• ſilly poore man though he had haply no wiſdome to expreſſe hys mynde, or yt he durſt not, or y• M. More faſhioneth his tale as he doth other mens to leſt out the truth, ſawe that neither Goodwinſandes nor any other cauſe alleaged was the decay of Sandwich hauen, ſo much as that the people had no luſt to mainteyne the common wealth, for blynde deuotion which they haue to popeholy workes.

¶ The ſolutions and anſweres vnto M. Mores firſt booke.

IN the firſt chapter to beginne the booke wythal, to bring you good lucke and to geue you a ſay or a taſte what truth ſhall follow, he fayneth a letter ſent from no man.

The ſecond Chapter.

Worſhipping.In the ſecond chapter, beſides that it is vntrue this vſe to haue bene euer ſince the tyme of the Apoſtles, he maketh many ſophiſticall reaſons about worſhipping of ſaintes, reliques, and Images, & yet declareth not wt what maner worſhip, but iuggleth with the terme in comune, as he doth with this worde church, and this worde fayth, when the wordes haue diuers ſignifications: for all faithes are not one maner fayth and ſo forth, and therefore he beguileth a mans vnderſtanding. As if a man ſayd, the boyes will was good Subtile ſuggling 〈◊〉 wordes. to haue geuen his father a blow, and an other woulde inferre, that a good will coulde be no ſinne, and conclude that a man might lawfully ſmite hys father. Now is good will taken in one ſence in the maior and in an other in y• minor, to vſe ſchollers termes, & therfore the concluſion doth mocke a mās wit. Then diſputeth he, the ſeruaunt is honoured for the maſters ſake, and what is done to the poore is done to Chriſt (as the popiſhe ſhall once feele for their ſo robbing them). And the xii. Apoſtles ſhall haue their ſeates & ſitte and iudge with Chriſt (as ſhal all that here preach hym truely as they dyd) and Mary that powred the ointment on Chriſtes head before hys paſſion, hath her memoriall, and therefore we ought to ſet candles before Images. Firſt I aſke hym by what rule hys argument holdeth. And ſecondarily I anſwere that the true worſhipping of True worſhipping of Saintes. Saintes is their memoriall: to follow them as they did Chriſt. And that honour we geue them, and ſo do not ye papiſts, but folow the ſteppes of your father the Pope, as he doth the ſteppes of his father the deuill. And as for ſticking vp of candles, I aunſwere that God is a ſpirite, and in the ſpirit muſt be worſhipped only. Faith to his promiſes, True worſhipping of God. and loue to his lawes, and longing for the life that is in his ſonne, are his due honour and ſeruice. All bodyly ſeruice muſt be referred vnto our ſelues, and not vnto the perſon of God immediatly. All outwarde thynges which we receaue of God are geuē vs. to take our partes with thankes, and to beſtow the reſt vppon our neyghbours. For God vſeth no ſuch thynges in his owne perſon, but created thē for to gene thē vs, that we ſhoulde thanke hym, and not to receaue them of vs, to thanke vs: for that were our praiſe and not his. Faſting, watching, Bodely exerciſe. wolward goyng, pilgrimage, and all bodely exerciſe muſt be referred vnto yt taming of the fleſhe onely. For as god deliteth not in y• taſt of meat, drinke, or in the ſight of golde or ſiluer, no more doth he in my faſt and ſuch like, that I ſhould referre them vnto hys perſon, to do him a pleaſure withall. For God in himſelfe is as good as he can be, & hath all the delectation that he cā haue. And the refore to wiſh that God were better then be is, or had more pleaſure then he hath, is of a worldly imagination.

And all the ſpirites that be in heauē are in as good caſe as they can be, and haue all the delectation they can haue, and therefore to wiſhe them in better caſe or to ſtudie to do them more pleaſure then they haue, is fleſhly mynded popiſhnes. The pleaſure of them that be in heauen is, that we harken to god and keepe his commaundementes, They that are in heauē do chiefly deſire that we harken to God & do hys wyll. which when we do, they haue all the pleaſure that they can haue in vs. If in this life I ſuffer hell gladly, to win my brother to folow God, how much more if I were in heauen ſhould I reioyce that he ſo did? If in thys worlde when I haue neede of my neighbour, by the reaſon of myne infirmities, yet I ſeke nought of him, ſaue his wealth onely, what other thing ſhould I ſeke of hym, if I were in heauen, where he can do me no ſeruice, nor I vſe any pleaſure that he can do me?

THe deuill deſired to haue his imaginations worſhipped as God, & his popiſhe children deſire the ſame, & compell men ſo to honour them, and of their deueliſhe nature deſcribe they both God and his Saintes. And therfore All popiſhe imaginations are I dolatry. I ſay, all ſuch fleſhly imaginations, as to faſt the wenſday in the worſhip of S. Iohn or of S. Katerine, or what Saint it be, or to faſt Sayntes eues, or to go a pilgrimage vnto their images or to offer to them, to do them pleaſure, thinkyng therby to obteyne their fauour and to make ſpecial adnocates of them, as a man would winne the fauour of an other with preſentes and giftes, and thinking that if we did it not, they would be angry, are playne Idolatry & image ſeruice, for the ſaint deliteth in no ſuch. And when thou ſtickeſt vp a candle before the image, thou Candle. mighteſt with as good reaſon make an holow bely in the image and powre in meate and drincke. For as the Saint neither eateth nor drinketh, ſo hath he no bodyly eyes to delyte in the light of a candle.

An other is this, God geueth not the promiſes that are in Chriſt for bodyly we receaue all thinges of God out father for Ieſus Chriſtes • ake hys ſonne and our onely Sauiour. ſeruice, but of his mercy onely, vn to his owne glorie. Yea and of the fathers goodneſſe do all naturall childrē receaue. Aſke a litle boy, who gaue him his gay coate, he aūſwereth, his father. Aſke him why, and he annſwereth, becauſe he is his father and loueth hym, and becauſe he is his ſonne. Aſke hym whether his father loue hym, and he ſayth yea. Aſke him how he knoweth it and he ſayth, becauſe he geueth me this or that. Aſke him whether he loue his father, he ſayth yea. Aſke him why, he ſayth, for his father loueth hym and geueth him all thing. Aſke him why he worketh, he aunſwereth, his father wil ſo haue it. Aſke him why his father geneth not ſuch and ſuch boyes coates to. Nay ſaith he, they be not his ſonnes their fathers muſt geue them as mynt doth me. Go now ye Popiſh bond ſeruauntes and receaue your reward for your falſe workes and robbe your brethren and raigne ouer them with violence and cruell tyranny and make thē worſhip your pillars, polaxes images and hattes. And we will receaue of the We muſt dot all thyuges of loue. mercyfull kyndneſſe of our father and will ſerue our brethren freely, of very loue and wilbe their ſeruauntes & ſuffer for their ſakes. And there to our good deedes whiche we do vnto our neighbours neede, ſpryng out of our righteouſneſſe or iuſtifying, which is y• forgeueneſſe of our ſinnes in Chriſtes bloud, & of other righteouſneſſe know we not before God. And contrarywiſe your righteouſnes or iuſtifying which ſtandeth, as your fayth doth, with all wickedneſſe, ſpringeth out of your holy workes which ye do to no man ſrely ſaue vnto paynted poſtes.

And when he alledgeth the ſacrifices Sacrifices of the old law, I ſay they were Sacramentes and preached vnto the people (as no doubt, our candels once were) and were no holy workes to be referred vnto Gods perſon to obtaine hys fauour, and to iuſtifie the people, and that the people ſhould do them for the workes ſelues. And when the people had loſt the ſignifications and looked on the holyneſſe of the dedes, to be iuſtified thereby, they were image ſeruice and hateful to God and rebuked of the Prophetes, as it is to ſee throughout all the old Teſtament.

Then he iuggleth with a text of S. Paule Rom. xiiij. let euery man for his Rom. 14. part abounde, one in this Idolatrie & an other in that: when the ſenſe of the text is, let euery mā be ſure of his own conſcience, that he do nothyng, except he know well and his conſcience ſerue him that it may be lawfully doue. But what care they to abuſe Gods word & to wreſt it vnto the contrary.

And in the laſt end, to vtter his excel lent blindneſſe, he ſayth, the wiſeman Luther thinketh that if the gold were takē from the reliques, it would be geuen vnto the poore immediatly, when he ſeeth the contrary, that they which haue their purſes full wil geue y• poore (if they geue ought) either an halfe peny or in his countrey the iiij. part of a farthyng. Now I aſke M. Mores conſcience, A ſure •… ken of a ſelfe fayth and •… ſeruice. ſeyng they haue no deuotion vnto the poore which are as Chriſtes own perſon and for whom Chriſt hath ſuffered his paſſion that we ſhould be kynd to them and whom to viſite with our almes is Gods commaundement, with what minde do they offer ſo great treaſure, to the garniſhyng of ſhrines images & reliques? It is manifeſt that they which loue not Gods cōmaundement, can do nothing godly. Wherfore ſuch offrynges come of a falſe fayth, ſo that they thinke thē better thē workes commauaded by God and beleue to be iuſtified therby. And therfore are they but image ſeruice.

And when he ſayth, we might as well rebuke the powryng of the annoyntment A diſſerēce betwene Chriſtes naturall body, and a paynted Image. on Chriſtes head. Nay, Chriſt was thē mortall as well as we, and vſed ſuch thynges as we do, and it refreſhed his body. But and if thou woldeſt now poure ſuch on his image to do him pleaſure, I would rebuke it.

The third Chapter.

IN the third Chapter he bryngeth in miracles done at S. Steues tombe. Miracles. I aunſwere that the miracles done at Miracles were done by y• ſain •… to confirme theyr doctrine. Saintes tombes, were done for the ſame purpoſe that the miracles which they dyd when they were aliue, were done: euen to prouoke vnto the faith of their doctrine, and not to truſt in the place or in bones or in the Saint. As Paul ſent his napkē to heale the ſicke, not that mē ſhould put truſt in his nap kin, but beieue his preachyng.

And in the old Teſtament Eliſeus Heliſens. healed Naaman the heathen mā in the water of Iordayne, not to put truſt in the water or to pray in that place, but to wonder at the power of God & to come & beleue as he alſo did. And that his bones, when he was dead, rayſed vp a dead man, was not done that mē ſhuld pray to him: for y• was not lawfull the, by their own doctrme, neither to put theyr truſt in hys bones. For Dead bones may not be worſhypped. God to anoyde all ſuch Idolatrie, had poluted all dead bones, ſo that whoſoeuer touched a dead bone, was vncleane and all that came in his company, vntil he had waſhed him ſelfe: in ſo much that if a place were abuſed with offering vnto Idoles, there was no better remedie then to ſcatter dead bones there, to driue the people thēce, for beyng defiled and poluted. But his boues did that miracle, to teſtifie that he was a true Prophet & to moue men vnto the fayth of his doctrine.

And euen ſo miracles done at the holy croſſe, were done, to moue men vnto fayth of him that dyed thereon, & not that we ſhuld beleue in the wood.

He ſaith that pilgrimes put not truſt in the place, as Nicromancers do in Pilgrimages. their circles, and ſayth he wotteth not what, to mocke out the text of our Sauiour of praying in the ſpirite. And in the end he confoundeth him ſelfe ſaying, we reken our prayers more pleaſaunt in one place thē in an other. And that muſt be by the reaſon of the place, for God is as good in one place as in an other and alſo the man. Moreouer More reaſoneth vntowardly. where a mā pleaſeth God beſt, thether is he moſt bound to go. And ſo that imagination byndeth a mā to the place with a falſe fayth, as Nicromancers truſt in their circles.

And agayne if God had ſayd that he God is like good in euery place. would more heare in one place then in an other, he had bound him ſelfe to the place. Now as God is like good euery where generally ſo hath hee made his Teſtament generally, whereſoeuer myne hart moueth me & am quyet to pray vnto hym, there to heare me like graciouſly.

And if a man lay to our charge, that Temple. God boūd them vnto the tabernacle & after to the Temple in the old Teſtament. I ſay that he dyd it not for ye places ſake, but for the monumentes and The people were ſpecially called to ye Temple to behold the monumēts there, wherby they might the better learne the mighty power of God. teſtimonies, that their preached the word of god vnto them, ſo that though the prieſts had bene negligēt to preach, yet ſhould ſuch things that there were haue kept the people in the remembraunce of the Teſtamēt made betwen God and them. Which cauſe and ſuch like onely ſhould moue vs to come to Church, and vnto one place more then an other. And as lōg as I come more to one place then an other becauſe of ye quietneſſe or that ſome thing preacheth gods word more liuely vnto me there then in an other, the place is my ſeruaunt and I not bound to it: whiche cauſe and ſuch like taken away, I can not but put truſt in the place as Nicromancers do in their circles, and am an image ſeruer & walke after myne own imagination & not after Gods word.

And when he ſayth, we might as Paſchall Lambe. well mocke the obſeruaūce of the Paſchall Lambe. I aunſwere, Chriſt our Paſchall Lambe is offered for vs and hath deliuered vs as Paule ſayth. 1. Cor. v. whoſe ſigne and memoriall is 1. 〈…〉 . the Sacrament of his body and bloud. Moreouer we were not deliuered one of Egypt. And therefore in as much as we be ouerladen with our owne, I ſee no cauſe why we ſhould become Iewes, to obſerue their ceremonies to.

And when he ſayth holy ſtraunge geſtures. Holy ſtraunge geſtures is like anapes play. I aunſwere, for the holyneſſe I will not ſweare: but the ſtraungeneſſe I dare well auow. For euery Prieſt maketh them of a ſundry maner & many more madly then the geſtures of Iack anapes. And when he ſayth that they were left from hand to hand ſence the Apoſtles time, it is vntrue. For the Apoſtles vſed the Sacramēt as Chriſt dyd, as thou mayſt ſee. 1. Cor. xj. More 1. Cor. 11. ouer the Apoſtles left vs in the light & taught vs all the counſell of God, as Paule witneſſeth Actes. xx. and hid nothyng in ſtraunge holy geſtures and apes play the ſignifications wherof no man might vnderſtand.

And a Chriſten man is more moued to pitie ſayth he, at the ſight of ye croſſe, then without it. If he take pitie as Engliſhmen Pitie. do, for compaſſiō, I ſay, that a Chriſten man is moued to pitie whē hee ſeeth his brother beare the croſſe. And at the ſight of the Croſſe, he that is learned in God wepeth not, with The true be holdyng of the ſigne of the croſſe ignoraūt womē, as a mā doth for hys father when he is dead: but mourneth for hys ſinnes, and at the ſight of the croſſe comforteth his ſoule with the cō ſolation of him that dyed theron. But there is no ſight whether of the croſſe or ought els, that can moue you to leue your wickedneſſe, for the Teſtament of God is not written in your hartes.

And when he ſpeaketh of praying at The Church is a place of prayer. Churche who denyeth hym that men might not pray at Church or that the church ſhuld not be a place of prayer? But that a man could not pray ſaue at Church, and that my prayers were God heareth our prayer in all places. not heard as well els where, If I prayed with like feruentneſſe & ſtrong ſayth, is a falſe lye.

And whē he ſpeaketh of the preſence of God in the temple. I aunſwere, that the Prophetes teſtified, how that hee dwelt not there, & ſo doth Paule Actes Actes. 17. xvij. & ſo doth Steuē Actes. vij. & Salomon. iij. Of the kynges. viij. And no Actes. 7. doubt as the madde Iewes ment, he 3. Reg. 8. dwelt not there, nor as we more mad ſuppoſe alſo. But he dwelled there onely in his ſignes Sacramentes, and teſtimonies which preached his woorde Ieruſalem and the tē ple is deſtroyed. vnto the people. And finally for theyr falſe confidence in the temple, God deſtroyed it. And no doubt for our falſe fayth in viſityng the monumentes of Chriſt, therefore hath God alſo deſtroyed them and geuen the place vnder the infidels.

And when he ſpeaketh of the piller of fire and cloude. I anſwere. that god The piller of fire. was no otherwiſe preſent there, then in all fire and in all cloudes ſaue that he ſhewed his power there ſpecially by the reaſon of the miracle, as he doth in the eyes of the blinde whom he maketh ſee, and yet is no other wiſe preſent in thoſe eyes then in other, nor more there to be prayed to then in other. And in like maner he is no more God is preſent in all places alike. to be prayed to where he doth a miracle then where he doth none. Neither though we cā not but be in ſome place, ought we to ſeeke God in any place, ſaue onely in our hartes, and that in veritie, in fayth, hope, and loue or charitie, accordyng to the woorde of hys doctrine.

And our ſacramentes, ſignes, ceremonies, Images, reliques and monumentes ought to be had in reuerence, ſo farforth as they put vs in mynde of Gods worde, and of the enſample of them that liued thereafter and no further.

And the place is to be ſought, and one to be preferred before an other for quietneſſe to pray, and for liuely preaching, All places are to be preferred where we may worſhip God moſt quietly. and for ye preaching of ſuch monumentes and ſo forth. And ſo long as the people ſo vſed thē in the olde teſtament, they were acceptable & pleaſaūt to God, and God was ſayd to dwell in the temple. But when the ſignifications being loſt, the people worſhipped ſuch thinges for the things ſelues, as we now do, they were abhominable to God, and God was ſayde to be no longer in the temple.

The fourth chapter.

ANd in the fourth he ſayth, that god M. More teacheth falſe doctrine. ſetteth more by one place then an other. Which doctrine beſides that it ſhould binde vs vnto the place, and God thereto, and can not but make vs haue confidence in the place, is yet falſe. For firſt God vnto whoſe worde we may adde nought, hath geuen no ſuch commaundement nor made any ſuch couenaunt. Neither is Chriſt here Math. 24. or there ſaith the ſcripture, but in our hartes is the place where God dwelleth by his owne teſtimony if his word be there.

And when he proueth it, becauſe God doth a miracle more in one place then in an other, I aunſwere, if God Miracles were not done for ye place but for the people. will do a miracle, it requireth a place to be done in. Howbeit he doth it not for the place but for the peoples ſakes whom he would call vnto the knowledge of his name, and not to worſhippe hym more in one place then in an other.

As the miracles done in Egipt, in the red ſea, in mount Sinay & ſo forth, were not done that men ſhould goe in pilgrimage vnto the places to pray there, but to prouoke them vnto the true knowledge of god, that afterward they might euer pray in ye ſprite, wherſoeuer they were. Chriſt alſo dyd not his miracles that men ſhould pray in the places where he did them, but to ſtirre vp the people to come and heare the worde of their ſoules health. And when he bringeth the miracle of Silo, Siloe: Ioh. 4. & 9. I anſwere, that the ſayd miracle, and that Chriſt ſent the blynde thether to receaue his ſight, were not done that men ſhould pray in the poole: but the ſecond miracle was ſo done to declare the obedient fayth of the blinde, and to make the miracle more knowen, and the firſt for the worde of God that was preached in the temple, to moue the Miracles done to draw ye people to heare the worde of God. countrey about to come thether and learne to know God, and to become a liuely temple, out of which they might euer pray, and in all places. Neyther was the miracle of Lazarus done, that men ſhoulde more pray in that place then in an other, but to ſhew Chriſtes power, & to moue the people thorow wondering at the miracle to harkē vnto Gods word and beleue it, as it is to ſee playnely.

Moreouer God ſo loueth no church, but that the pariſhe haue libertie to All places muſt ſerue man, a not man bound to ſerue any place. take it downe and to builde it in an other place: yea and if it be tymber to make it of ſtone, and to alter it at their pleaſure. For the places, yea and the Images muſt ſerue vs and not God which is a ſpirite, and careth for none more thē other, nor is otherwiſe preſēt in one place thē in an other. And likewiſe is it of Saintes bones, we may remoue them whether we wyll, yea & breake all Images therto, and make new, or if they be abuſed, put them one of the way for euer, as was the braſen ſerpent, ſo that we be Lordes ouer all ſuch thinges, and they our ſeruaunts. For if the Saints were our ſeruaū • s, how much more their bones. It is the hart and not the place that worſhippeth God. The kitchen page turning the ſpit may haue a puce • hart to God God is worſhipped in our hartes, & not in any other place. then his maſter at church, and therfore worſhip God better in the kitchen thē his maſter at church. But when wyll M. More be able to proue that miracles done at Saintes tombes, were done that we ſhould pray vnto the Saintes, or that miracles done by dead Saintes which a li • e neither preached Gods worde nor coulde do miracle are done of God?

God loueth none Angell in heauen better then the greateſt ſinner in earth The father •… th moſt for the yoū geſt. that repenteth and beleueth in Chriſt. But contrarywiſe careth moſt for the weakeſt, and maketh all that be perfect their ſeruauntes, vntill as Paule ſaith Ephe. 4. they be growē vp in ye knowledge Epheſ. 4. of God into a perfect man, and into the meaſure of age of the fulneſſe of Chriſt, that is, that we know all the miſteries and ſecretes that God hath hid in Chriſt, that we be no more children wa • ering with euery wynde of doctrine, thorough the ſubtiltie & wylines of men that come vpon vs to bring vs into errour or beguile vs. So far it is of that he would haue vs kept downe to ſerue Images. For wyth God cānot be ſerued with bodely ſeruice. bodely ſeruice we can ſerue nothyng that is a ſpirite. And therto if it were poſſible that all the Angels of heauen coulde be mine enemies: yet would I holde me by the teſtamēt that my mer • ifull and true father hath made me in the bloud of my Sauiour, and ſo come vnto all that is promiſed me, & Chriſt hath purchaſed for me, and geue not a ſtraw for them all.

The fift chapter.

IN the fift chapter he falleth from all he hath ſo long ſwet to proue, and beleueth, not by the reaſon of the myracles, but by the common conſent of the church and that many ſo beleue. Thys Our fayth may be grounded vpon men. man is of a farre other complexion thē was the Prophet Elias. For he beleued a loue as he thought, agaynſt the conſent by all likelihode of ix. or x. hū dred thouſand beleuers. And yet M. Mores church is in no other condition vnder the Pope, then was that church agaynſt whoſe conſent Elias beleued alone vnder the kinges of Sama • y.

The ſixt chapter.

IN the ſixt chapter & vnto the xviij. he proueth almoſt nought ſaue that which neuer man denyed him, that miracles haue bene done. But how to know the true miracles from the falſe A • true miracles prououe vs to fayth and truſt in God. were good to be knowen, which we ſhall this wiſe do if we take thoſe for true ſacramentes & ceremonies which preach vs Gods woorde, euen ſo we count them true miracles onely which moue vs to harken therto.

The xvi. Chapter.

COncerning his xvi. chapter of the mayde of Ipſwiche, I anſwere, that The may be of Ipſwich. Moſes warned hys Iſraelites that falſe miracles ſhould be done to proue thē, whether their harts were ta •• in ye Lord. And euen ſo Chriſt and the Apoſtles ſhewed vs before ye lying miracles ſhould come to peruert the very elect if it were poſſible. And therefore we muſt haue a rule to know the true myracles from the falſe, or els it were impoſſible that any man ſhoulde ſcape vndeceaued and continue in the true way. And other rule then this is True miracles are done to prouoke vs to the hearing of Gods worde, and the falſe do ye contrary. there not: that the true are done to prouoke mē to come & harkē vnto Gods word, and y• falſe to cōfirme doctrine yt is not gods word. Now it is not gods woorde it thou reade all the ſcripture thoroughout, but contrary therto, that we ſhould put ſuch truſt and confidēce in our bleſſed Lady as we do, & cleane agaynſt the teſtament that is in Chriſtes bloud. Wherfore a man neede not to feare, to pronounce that the deuyll did it to mocke vs withall.

Neuer the later let vs compare the The mayde of Kent. mayde of Ipſwiche and the mayde of Kent together. Firſt they ſay that the mayde of Ipſwich was poſſeſſed wyth a deuill, and the mayde of Kent wyth the holy ghoſt. And yet the tragedyes are ſo like the one to the other in all pointes, that thou couldeſt not know the holy ghoſt to be in the one and the deuill in the other by any difference of The mayde of Ipſwich 〈◊〉 the mayde of Kēt were both falſe diſſembling ha ••• tes. workes. But that thou mighteſt with as good reaſon ſay that the deuill was in both, or the holy ghoſt in both, or the deuill in the maide of Kent and the holy ghoſt in the mayde of Ipſwich. For they were both in like tra • nſes, both rauiſhed from themſelues, both tormented a like, both diſfigured, like terrible ougly and gryſely in ſight, and their mouthes drawen a ſide, euē vnto the very eares of them, both en • pyred, both preach, both tell of wonders, wil be both caryed vnto our Lady, & are both certified by reuelation that our Lady in thoſe places and before thoſe Images ſhould deliuer them.

Now as for the mayde of Ipſwich was poſſeſſed of ye deuill by their owne cōfeſſiō. Whēce then came that reuelation, that ſhe ſhould be holpe and all her holy preaching? If of the deuill, then was the miracle & all of the deuil. If of the holy ghoſt, then was ſhe inſpired with the holy ghoſt and had the deuill within her both at once. And in The mayd of Kent. as much as the mayd of Kent was inſpired by the holy ghoſt by their confeſſion, whence came that ſtoppyng of her throte, that rauyng, thoſe greuous panges that tormentyng, diſfiguryng, drawing of her mouth awrye and that feareful & terrible countenaunce? If of the holy ghoſt, and the why not the reuell and gamboldes of the mayd of Ipſwich alſo? and then what matter maketh it whether a man haue the deuill or the holy ghoſt in him. If ye ſay of the deuill, thē had ſhe likewiſe both the deuill and the holy ghoſt both at once. Moreouer thoſe poſſeſſed which Chriſt Such as were poſſeſſed with deuils fled frō Chriſt. holpe auoyded Chriſt and fled frō him, ſo that other which beleued were fame to bryng them vnto him agaynſt their willes. For which cauſes and many moe that might be made, thou mayſt cōclude, that the deuill vexed them and preached in them, to confirmed fayned confeſſion and dome ceremonies and Sacramentes without ſignification & damnable ſectes, & ſhewed them thoſe A falſe deluſion to bryng vs to Idolatry. reuelations. And aſſoone as they were brought before our Ladyes image, departed out of them, to delude vs and to turne our faythes from Chriſt vnto an old blocke. As we read in the Legend of S. Bartholomew, how the deuils S. Bartholomew. hurt men in their lynnues and aſſone as they were brought into a certain temple before an Idole, there they departed out of them and ſo beguiled the people makyng them beleue that the Idole had healed them of ſome naturall diſeaſes.

Howbeit let it be the holy ghoſt that was in the mayd of Kent. Thē I pray you what thyng woorthy of ſo great prayſe hath our Lady done? Our Lady Our Lady dyd the mayde of Kent ſmall pleaſure. hath deliuered her of the holy ghoſt & emptied her of much hygh learnyng which as a goodly Poetiſſe, ſhe vttered in Rimes. For appoſe her now of Chriſt, as Scripture teſtifieth of hym, and thou ſhalt finde her cleane without rime or reaſon. The maide was at home alſo in heauenly pleaſures, and our Lady hath deliuered her out of the ioyes of Oreſtes and brought her into Oreſtes. the miſeries of middell earth agayne.

The xvij. Chapter.

AS for Doulia, Hyperdoulia & Lattia, though he ſhew not with which of thē he worſhypped the Cardinals hat, is aunſwered vnto him already.

The xviij. Chapter.

IN the xviij. where he would fayne Tradit •… proue that the Popes Churche can not erre, he alledgeth thynges wherof he might be aſhamed, if he were not paſt ſhame, to proue that the Byſhops haue authoritie to lade vs with traditiōs neither profitable for ſoule nor body. He bringeth a falſe allegorie vppon the ouerplus that the Samaritane if it were layde out, promiſed to pay when he came agayn, for the Byſhops traditions. Nay. M. More, beſides that allegories which euery man may fayne at Allegory▪ his pleaſure can proue nothing, Chriſt interpreteth it him ſelfe, that it betokeneth a kynde mynde & a louyng neighbour, which, ſo loued a ſtraunger, that he neuer left caryng for him, both abſent as well as preſent, vntill he were full whole and common out of all neceſſitie.

It ſignifieth that the Prelates, if they were true Apoſtles and loued vs after the doctrine of Chriſt, would ſell their myters, croſes, plate, ſhrynes, iuels and coſtly ſhowes to ſuccour the poore and not robbe them, of all that A true expoſition of the parable of the • a •… tan. was offered vnto them, as they haue done: & to repare thinges fallen in decay and ruine in the common wealth, & not to begger the realmes with falſe Idolatry and imageſe • uice, that they haue not left them wherewith to beare the coſt of the common charges.

And moreouer when the Scribes & Phariſeis taught their owne doctrine, they ſat not vpon Moſes ſeate, but on their owne. And therfore Chriſt (ſo far it is of that he would haue vs hearken All that God hath not planted ſhalbe plucked vp by the rootes. vnto mans doctrine) • ayd, beware of the leuen of the Scribes, Phariſeis & Saduces which is their doctrine & rebuked them for their doctrine & brake it him ſelfe and taught his Diſciples ſo to do and excuſed them, and ſayd of all traditiōs, that what ſoeuer his heauenly father had not planted, ſhould be plucked vp by the rootes. And therto all the perſecutiō that the Apoſtles had of the Iewes, was for breakyng of traditions.

Our Prelates ought to be our ſeruauntes as the Apoſtles were, to teach Byſhops ſhould be ſeruaunted and not Lordes. vs Chriſtes doctrine, and not Lordes ouer vs, to oppreſſe vs with theyr owne. Peter calleth it temptyng of the holy ghoſt Actes. xv. to lade the heathē Actes. 15. with ought aboue that which neceſſitie and brotherly loue required. And Paul rebuketh his Corinthians for their ouer much obedience and the Galathians alſo and warneth all men to ſtand faſt and not to ſuffer them ſelues to be brought into bondage.

And when he ſayth Peter & Paule The Pope will not obey princes though God haue commaunded hym ſo to do. commaunded vs, to obey our ſuperiours. That is trouth, they cōmaunded vs to obey the temporall ſword which the Pope will not. And they commaū ded to obey the Byſhops in the doctrine of Chriſt and not in their owne. And we teach not to breake all thyngs raſhly, as M. More vntruly reporteth on vs) whiche is to be ſene in our bookes, if men will looke vpon them. Of traditions therfore vnderſtand generally. Traditiōs He that may be free is a foole to be bonde. But if through wilineſſe, thou be brought into bondage: then if the tradition hurt thy ſoule & thy faith, they are to bee broken immediatly, though with the loſſe of thy lyfe. If they greue the body onely, thē are they to be borne till God take them of, for breakyng the peace and vnitie.

Then how ſore maketh he Chriſtes Chriſtes burthen is eaſie and gentle. burthē. If it be ſo ſore, why is M. More ſo cruell to helpe the Byſhops to lade vs with more? But ſurely he ſpeaketh very vndiſcretly. For Chriſt dyd not lade vs with one ſillabe more then we were euer bound to, neither did he any thyng but interpret the law truly. And beſides that, he geueth vnto all hys, loue vnto the law: which loue maketh all thinges eaſie be borne that were before impoſſible.

And when he ſayth, ye be the ſalt of Math. 5. the • earth that it was ſpoken for the Byſhops and Prieſtes onely it is vntrue, but it was ſpoken generally vnto all that beleue and know the truth, that they ſhould be ſalt vnto the ignoraunt, and the perfecter vnto the weaker, ech to other euery man in his meaſure. And moreouer if it be ſpokē vnto the Prelates onely, how fortuneth it y• ☞ M. More is ſo • uſie to • ault the world i • his hygt, learnyng? And laſt of all the The ſalt of our Prelates i • vn •… ery. ſalt of Prelates which is their readitions & ceremonies without ſignification is vnſauery long a go, & therfore no more worth but to be caſt out at the doores and to be troden vnderfoote.

And that he ſayth in the end that a man may haue a good fayth with euill liuing, I haue proued it a lye in an other place. Moreouer fayth, hope and loue be iij. ſiſters y• neuer can depart in Fayth, loue, & charitie, ar • iij. ſiſters. this world, though in y• world to come loue ſhall ſwalow vp the other twoo. Neither can the one be ſtrōger or weaker then the other. But as much as I beleue, ſo much I loue, and ſo much I hope ye and ſo much I worke.

The xix. Chapter.

IN the xix. hee proueth that praying to Saintes is good, & miracles that cōfirme it are of God or els the church ſayth he doth erre. It foloweth in dede or that the Popes Church erreth. And We muſt beleue neither to much nor yet litle. when he ſayth it is ſinne to beleue to much I ſay we had the more neede to take heede what we beleue and to ſearch Gods word the more diligently that we beleue neither to much nor to litle.

And when he ſayth God is honoured by praying to Saintes becauſe it is done for his ſake: I aunſwere, if it ſprāge not out of a falſe fayth but of the loue we haue to God, then ſhould we loue God more. And moreouer in as We are promiſed all thinges for our Sauiour Chriſtes ſake▪ & not for the Saintes. much as all our loue to God ſpringeth put of faith, we ſhould beleue and truſt God. And then if our fayth in God were greater then our feruent deuotiō to Saintes, we ſhould praye to no Saintes at all, ſeyng we haue promiſes of all thinges in our Sauiour Ieſu and in the Saintes none at all.

The xxv. Chapter.

IN yt xxv. how iuggleth he, to proue that all y• perteyneth vnto the faith, was not writtē, alledging Iohn in the Iohn. 21. laſt, that the world could not conteine the bookes, if all ſhoulde be written. And Iohn meaneth of the miracles which Ieſus did, and not of the neceſſary pointes of the fayth.

And how bringeth he in the perpetuall virginitie of our Lady, which The virginitie of our Lady. though it be neuer ſo true, is yet none article of our fayth, to be ſaued by. But we beleue it with a ſtory fayth, becauſe we ſee no cauſe reaſonable to thinke the contrary.

And when he ſayth many miſteries Antichriſt is knowen. are yet to be opened, as the commyng of Antichriſt. Nay verely the babe is knowne well inough, and all the tokens ſpide in him, which the ſcripture deſcribeth hym by.

And when he alleageth Paules traditions to the Theſſalo. to proue hys Paules traditions were the doctrine of the Goſpel phantaſie. I haue anſwered Rocheſter in the obedience, that his traditions were the Goſpell that he preached.

And when he alleageth Paule to the Corin. I ſay that Paule neuer knew of this word Maſſe. Neither can any Chriſtes Supper & not Maſſe. man gather thereof any ſtraunge holy geſtures, but the playne contrary, and that there was no other vſe there then to breake the bread amōg them at ſupper as Chriſt did. And therefore he calleth it Chriſtes ſupper and not Maſſe.

There was learned y• maner of conſecration. The conſecration. A great doubt, as though we coulde not gather of the ſcripture how to do it. And of the water that the Prieſt mingleth wyth the wyne. A great doubt alſo and a perilois caſe if it were left out. For either it was done Water mixed with the wyne. to ſlake the heate of the wine, or put to after as a ceremony, to ſignifie that as the water is chaunged into wine, ſo are we chaunged thorow ſayth as it were into Chriſt, and are one wyth him, how be it, all is to their owne ſhame, that ought ſhoulde be done or vſed among vs Chriſten, whereof no man wiſt the meaning. For if I vnderſtand not the meaning, it helpeth me not. 1. Cor. 14. and as experience 1. Cor. 14. reacheth. But if our ſhepherdes had bene as well willing to feede as to ſhere, we had needed no ſuch diſpicience, nor they to haue burnt ſo many as they haue.

And as for that he alleageth out of the Epiſtle of James for the iuſtifying of workes, I haue aunſwered in the Iuſtification of workes. Mammon, againſt which he can not hiſſe, and will ſpeake more in the iiij. booke.

And as for the Saboth, a great matter, Saboth. we be Lordes ouer the Saboth, & may yet chaunge it into the monday or or any other day, as we ſee neede, or may make euery tenth day holy daye The Saboth day & holy dayes are made for be & not •… e for thē. onely if we ſee a cauſe why, we may make two euery weeke, if it were expedient and one not inongh to teach y• people. Neither was there any cauſe to chaunge it from the Saterday then to put difference betwene vs and the Iewes, and leaſt we ſhould become ſeruanntes vnto the day after their ſuperſtition. Neyther needed we any holyday at all, if the people myght be taught without it.

And when he aſketh by what ſcripture we know that a womā may chriſten. I anſwere if baptim be ſo neceſſary as they make it, then loue thy Why women Baptiſe. neighbour as thy ſelfe, doth teach women to baptiſe in tyme of neede: yea and to teach, & to rule their huſbandes to, if they be beſides them ſelues.

And when he ſayth that of likelihode the laye people vnderſtoode the Goſpell of Iohn and Paules Epiſtles better then great Clarkes now. I anſwere, the more ſhame is theirs. How be it there be ij. cauſes why: the one is their diligent ſhering, and an other, Why the Prelates vnderſtand not the Scripture they deny the iuſtifying of fayth wherof both Paule and Iohn do entreate & almoſt of nothyng els, if the ſignification of our baptim which is the lawe of God & fayth of Chriſt were expounded truely vnto vs, yt ſcripture would be eaſie to all that exerciſed themſelues therin. And ſir in as much as the prelates care ſo little for the loſſe of yt vnderſtanding of the Scripture and to teach y• people, how happeneth it that they care ſo ſore for a balde ceremonie, which y• ſignificatiō loſt, though Chriſt hymfelſe had inſtitute it, we coulde not obſerue without a falſe faith and without hurtyng of our ſoules?

And finally to rocke vs a ſleepe with all, he ſayth, that he ſhall neuer ſpeede A good tale if it were long enough. well that will ſeeke in the ſcripture whether our Prelates teach vs a true fayth, though ten preach ech contrary to other in one day. And yet Chriſt for Ye can not ſpede well if ye trye the doctrine of our Prelates by the Scripture all his miracles ſendeth vs to yt ſcripture. And for all Paules miracles, the Iewes ſtudyed the ſcripture the deligenterly, to ſee whether it were as he ſayd or no. How be it he meaneth that ſuch cā not ſpeede well becauſe the prelates will burne them, except M. More helpe them, and make them forſweare Chriſt before hand.

The xxvii. chapter.

IN the xxvij. he bringeth Paule exhorting to agree and to tell all one tale in the fayth, which can not be ſaith M. More, except one beleue by the reaſō of an other. Yes verely we all beleue ye the fire is hot, and yet not by the reaſō of an other, and that with a more ſurer knowledge then if we beleued it y• one by the tellyng of an other. And euē ſo they that haue the law of God written All beleue in God that haue the lawe written in their hart • in their hartes, and are taught of yt ſpirite to know ſinne and to abhorre it, and to feele the power of the reſurrection of Chriſt, beleue much ſurer then they that haue none other certeintie of their fayth then the Popes preachyng confirmed with ſo godly liuing.

And it is not vnknowne to M. More that the churches of late dayes and the churches now beyng haue determined thynges in one caſe the one contrary to the other, in ſuch wiſe that he can not deny but the one hath or doth erre: the which caſe I could ſhew hym if I ſo The Churche muſt ſhewe a reaſon of theyr doctrine. were mynded. The olde Popes, Cardinalles and Byſhops ſayd ye to the thyng that I meane, whereunto theſe that now raigne ſay nay. Now ſyr if you gather a generall counſell for the matter, the churches of Fraunce and Italy will not beleue the Churches of Spayne and Douchland, becauſe they ſo ſay: but will aſke how they proue it. Neyther will Louayne beleue Paris becauſe they ſay that they can not erre, but wyl heare firſt their probation. Alſo how ſhall we know that the olde Pope and hys Prelates erred, becauſe theſe that are now ſo ſay? When yt olde Popes may not be beleued without Scripture. Pope liued we were as much bounde to beleue that he could not erre, as we be now that this can not: wherefore you muſt graunt me, that God muſt ſhew a myracle for the tone parte, or els they muſt bring autētike ſcripture.

Now ſyr God hath made hys laſt & euerlaſting teſtament, ſo that all is open and no more behynde then the appearyng of Chriſt againe. And becauſe he wyll not ſtirre vp euery day a new prophet with a new miracle to cōfirme new doctrine or to call agayne the olde that was forgotten: therefore were all thinges neceſſary to ſaluation comprehended in ſcripture euer to endure. By which ſcripture the counſels generall Coruſailes ought to conclude eccordyng to the Scriptures. and not by open miracles, haue cōcluded ſuch thynges as were in them determined, as ſtories make mētion. And by the ſame fcripture we know which counſels were true & which falſe. And by the ſame ſcripture ſhall we, if any new queſtion ar •… e determine it alſo. Abraham anſwered the rich man, they haue Moſes and the Prophets, let thē Luke. 16. heare them, and ſayd not, they haue the Scribes and the Phariſeis whom they ſhould heare preachyng out of the ſeate of their owne doctrine wythout ſcripture.

And when he alleageth, he that heareth Luke. 10. you heareth me, and if any man heare not the church take hym for an Math. 18. heathen, concluding that we muſt beleue whoſoeuer is ſhauen in all that he affirmeth without ſcripture or myracle, I would fayne know in what figure that ſilogiſmus is made. Chriſtes diſciples taught Chriſtes doctrine confirming it with miracles, that it might be knowen for Gods and not theirs. And euen ſo muſt the Church that I wyll beleue ſhew a myracle, or bryng autentike ſcripture that is come from the Apoſtles which conſirmed it with myracles.

The xxix. Chapter.

IN the xxix. he alleageth that Chriſt ſayd not the holy ghoſt ſhall write, but ſhall teach. It is not the vſe to ſay the holy ghoſt writeth, but inſpireth y• writer. I maruayle that he had not brought, as many of hys brethren do, Mathew in the laſt, where Chriſt cō maunded the Apoſtles to go and teach Math. 〈◊〉 . all nations, and ſayd not write. I auſwere, that this precept loue thy neighbour as thy ſelfe, and God aboue all The cauſe why the Apoſtles wrote the Goſpels. thyng, went wyth the Apoſtles & cō pelled them to ſeeke Gods honour in vs, and to ſeeke all meanes to continue the fayth vnto the worldes ende. Now the Apoſtles knew before that hereſies ſhoulde come, and therefore wrote, that it myght be a remedie againſt hereſies, as it well appeareth Iohn. xx. Where he ſayth, theſe are Iohn. 20. written that ye beleue and thorow beliefe haue lyfe. And in the ſecond of his 1. Iohn. 2. fyrſt Epiſtle he ſayth, theſe I write becauſe of them that deceaue you. And Paule and Peter therto warne vs in many places. Wherfore it is manifeſt that the ſame loue compelled them to leaue nothyng vnwritten that ſhould be neceſſarily required, and that if it were left out, ſhould hurt the ſoule.

And in the laſt chapter to make all faſt, he bringeth in the kynges grace, how he confuted Martin Luther, with this concluſion, ye Church can not erre: The Pope and hys Cardinals erred in K. Henry the • ights caſe where vnto I will make none aunſwere for feare to diſpleaſe his grace, neuertheleſſe becauſe Martin could not ſoyle it, if his grace looke well vpō the matter, he ſhall finde that God hath aſſoyled it for him in a caſe of his own.

And vppon that M. More concludeth M. Mores concluſion▪ his firſt booke, that what ſoeuer the Church, that is to were, the pope & his broode ſay, it is Gods worde, though it be not written nor confirmed with miracle nor yet good liuing, yea and though they ſay to day this and to morow the contrary, all is good inough and Gods word: yea and though one Pope condemne an other (ix. or x. Popes ☜ arow) with all their workes for he retickes, as it is to ſee in the ſtories, yet all is right and none errour. And thus good night and good reſt, Chriſt is brought a ſlepe & layde in his graue and the doore ſealed to, and the men of armes about the graue to keepe hym downe with polaxes. For that is the ſi • reſt argument, to helpe at nede and to be rid of theſe babblyng heretikes, that The fureſt way to oppreſſe true doctrine, is to ſay the preachers fall. ſo barke at the holy ſpiritualtie with yt Scripture, beyng thereto wretches of no repuration, neither Cardinals nor Biſhops nor yet great beneficed men, yea and without torquottes and pluralities, hauyng no hold but the very Scripture, whereunto they cleaue as burres ſo faſt that they can not bee pulied away ſaue with very ſyngyng them of.

¶ A ſure token that the Pope is Antichriſt.

ANd though vnto all the argumēts and perſuaſions whiche he would blind vs with, to beleue that the Pope with his ſect were the right Churche, and that God for the multitude will The Pope is 〈◊〉 •… ſt. not ſuffer them erre, we were ſo ſimple that we ſaw not the ſuttiltie of the Argumentes nor had wordes to ſol • e thē with, but our bare fayth in our hartes yet we be ſure and ſo ſure that we can therein not be dec • aued, and do both ſeele and ſee that the concluſion is falſe and the contrary true.

For firſt Peter ſayth. ij. Pet. ij. there 〈◊〉 . Pet. 2. ſhall be falſe teachers amōg you which ſhal ſecretly bring in damnable ſectes, denying the Lord that bought them, and many ſhall folow their damnable wayes, by whom the way of truth ſhal be euill ſpoken of, and with fayned wordes they ſhall make marchaundiſe ouer you? Now ſaith Paule. Rom. iij. Rom. 3. the law ſpeaketh vnto thē that are vnder the law. And euen ſo this is ſpokē of thē that profeſſe the name of Chriſt. Now the Pope hath x. thouſand ſectes A ſwarme of ſectes ſet vp by the Pope. • ropen in, as pied in their conſciences as in their coates, ſettyng vp a thouſand maner of workes to be ſaued by, which is the denying of Chriſt. And we ſee many and all moſt all together folow their damnable wayes. And in that Peter ſayd that they ſhall rayle & blaſpheme the truth, it foloweth that there ſhalbe a litle flocke reſerued by the hād of God to teſtifie the truth vnto them or els how could they rayle on it? And it foloweth that thoſe raylers ſhalbe the mightier part in the world, or els they durſt not do it. Now what The Pope by ſetting vp of falſe workes denieth the truth of gods word. truth in Chriſt doth not the Pope rebuke and in ſettyng vp falſe woorkes denie all together? And as for their fayued wordes, where findeſt thou in all the Scripture Purgatory, ſhrift penaunce, pardon, poena culpa, hyperdoulia and a thouſand fayned termes mo? And as for their marchaundiſe, looke whether they ſell not all Gods lawes and alſo their owne, and all ſinne and all Chriſtes merites and all that a mā The Pope ſelleth ſinne and paine & all that 〈◊〉 be ſolde. can thinke. To one he ſelleth the faulte onely and to an other the fault and the payne to, and purgeth his purſe of his money and his braynes of his wittes, and maketh him ſo beaſtly, that he can vnderſtand no godly thyng.

And Chriſt ſayth Math. xxiiij. there Math. 24▪ ſhall falſe annoynted ariſe and ſhew ſignes and wonders: that is, they ſhall ſhew miracles & ſo preuayle that, if it were poſſible, the elect ſhould be brought out of the true way. And theſe falſe annoynted, by the ſame rule of Paule and in that Chriſt ſayth alſo that they ſhall come in his name muſt be in the Church of Chriſt and of them that ſhal call thē ſelues Chriſten, and ſhall ſhew their wonders before the elect and be a ſore temptation vnto them, to bryng thē out of the way. And ye elect whiche 〈◊〉 few in compariſon of them that be called and come faynedly, ſhall among that great multitude bee kepte by the mighty hand of God agaynſt all naturall poſſibilitie. So that the Church & The popiſh church are 〈◊〉 but no ſufferes. very elert ſhall neuer be ſuch a multitude together by them ſelues without perſecution & temptatiō of their • ayth, as the great multitude vnder the pope is which perſecute and •… t. And theſe which the Pope calleth heretikes ſhew no miracles, by their owne confeſſion, neither ought they▪ 〈◊〉 as much as they bryng no new learnyng nor ought ſaue the Scripture which is all ready receaued & cōfirmed with miracles. Chriſt alſo promiſeth vs nought in this world ſaue perſecution for our fayth. And the ſtories of the old Teſtament are alſo by Paulus. 1. Cor. x. our 1. Cor. 10. examples. And there, though God at a time called with miracles a great multitude, The church of Chri •… euer perſecuted. yet the very choſen that receaued the fayth in their harts, to put their truſt in God alone, and which endureth in temptations, were but few and euer oppreſſed of their falſe brethrē and perſecuted vnto the death, and driuen vnto corners.

And when Paule. ij. Theſ. ij. ſayth 2. Theſſ. 〈◊〉 . that Antichriſtes commyng, ſhalbe by the working of Sathan with all power, ſignes and wonders of falſehead & all deceaueableneſſe for them that periſh, becauſe they cōceiued not loue vnto the truth, to be ſaued by, and therefore ſhall God ſend them ſtrong deluſiō or guile, to beleue lies: the text muſt alſo pertaine vnto a multitude gathered The church of Antichriſt is the falſe church▪ and euer ye greater number together in chriſtes name, of which one part and no doubt the greater, for lacke of loue vnto the truth that is in Chriſt, to liue thereafter, ſhall fall into ſectes and a falſe fayth vnder the name of Chriſt and ſhalbe indurate and ſtabliſhed therein with falſe miracles to periſh for their vnkindneſſe. The pope firſt hath no Scripture that he dare abyde The Pope is a deueliſhe blaſphemer of God. by in the light, neither careth, but blaſphemeth that his word is truer thē the Scripture. He hath miracles with out Gods word, as all falſe Prophetes had. He hath lyes in all his Legendes in all preachynges and in all bookes. They haue no loue vnto the truth, which appeareth by their great ſinnes that they haue ſet vp aboue all the abhominatiō of all the heathen that euer were, and by their long continuaunce therin, not of frailtie: but of malice vnto the truth and of obſtinate luſt & ſelfe will to ſinne. Which appeareth in two thinges: the one, that they haue gotten them with wiles and falſehead frō vnder all lawes of man and euen aboue Kyng and Emperour, that no man The Pope is aboue kyng and Emperor. ſhould conſtraine their bodies & bryng them vnto better order, that they may ſinne frely without feare of man. And on the other ſyde, they haue brought Gods word a ſlepe, that it ſhould not vnquyet their conſciences, in ſo much The Pope perſecuteth the word of God. that if any mā rebuke them with that, they perſecute him immediatly & poſe hym in their falſe doctrine and make hym an hereticke and burne hym and quench it.

And Paule ſayth. ij. Timo. iij. in the later dayes there ſhal be perilous tymes. For there ſhal be men that loue them ſelues, couetous, high mynded, S. Paule deſcribeth the Pope & his in their co • ters. proud, raylers, diſobedient to father and mother, vnthankfull, vngodly, churliſh, promiſebreakers, accuſers or pickquareles, vnlouyng, deſpiſers of the good, traytours, hedy, pu • ſed vp & that loue luſtes more thē God, hauing an appearaunce of godlyneſſe, but denying the power therof. And by power I vnderſtand the pure faith in gods word whiche is the power and pith of all godlyneſſe and whence all that pleaſeth God ſpringeth. And this text pertaineth Gods worde is yt power and pith of all goodnes. vnto them that profeſſe Chriſt. And in that he ſayth hauing an appearaunce of godlyneſſe & of that foloweth in the text, of this ſort are they that enter into mens houſes and lead women captiue laden with ſinne, euer aſkyng & neuer able to atteine vnto the truth (as our hearers of cōfeſſions do) it appeareth Confeſſion. yt they be ſuch as wilbe holyer then other and teachers and leaders of the reſt. And looke whether there be here any ſillabe that agreeth not vnto our ſpiritualtie in the higheſt degree. Loue they not them ſelues their owne Loue is of thēſelues. decrees and ordinaunces, theyr owne lyes and dreames & deſpiſe all lawes of God and man, regarde no man but thē onely that be diſguiſed as they be? And as for their couetouſneſſe whiche Couetous. all the world is not able to ſatiſfie, tell me what it is that they make not ſerue it? in ſo much that if God puniſhe the world with an euill pocke, they immediatly paynt a blocke and call it Iob to heale the diſeaſe in ſtede of warning the people to mend their lyuyng. And as for their high mynde and pryde, ſee Hye mynded. Proude. whether they be not aboue Kings and Emperour & all the names of God, & whether any man may come to beare rule in this world except he be ſworne to them and come vp vnder them.

And as for their raylyng looke in their excōmunication, and ſee whether Raylers. they ſpare Kyng or Emperour or the Teſtament of God. And as for e • edience to father and mother, Nay, they Diſobedient. be immediatly vnder God and his holy vicare the Pope, he is their father & on hys ceremonies they muſt wayte. And as for vnthākfull, they be ſo kind, Vnthankefull. that if they haue receaued a thouſand pound land of a man, yet for all yt they would not receaue one of his ofſpryng vnto a nights harbour at his nede, for their founders ſake. And whether they be vngodly or no I reporte me vnto Vngodly▪ Churliſhe. the parchement. And as for churliſhneſſe, ſee whether they will not haue their cauſes venged, though it ſhould coſt whole regions, yea and all Chriſtē dome, as ye ſhall ſee and as it hath coſt halfe Chriſtendome all ready. And as for their promiſe or trucebreakyng, ſee Promiſe breaketh. whether any appoyntement may endure for their diſpenſations, be it neuer ſo lawfull, though the Sacrament were receaued for the cōfirmatiō. And ſee whether they haue not brokē all the appointementes made betwene them and their founders. And ſee whether they be not accuſers and •• aytours alſo Accuſ • rs. of all mē, and that ſecretly & of theyr very owne Kynges and of their owne nation. And as for their headmeſte, ſee Heady • . whether they be not proue, bold and runne headlōg vnto all miſchief, without pitie & compaſſion or caryng what miſery and deſtruction ſhould fall on other men, ſo they may haue theyr preſent pleaſure fulfilled. And ſee whether they loue not theyr luſtes, that they Leuyng luſtes. will not be refrained from them either by any law of God or man. And as for Appearaunce of godlyneſſe. their apperaūce of godlyneſſe, ſee whether all be not Gods ſeruice that they fayne, and ſee whether not almoſt all conſciences be captiue thereto. And it foloweth in the text, as the ſorcerers of Egipt reſiſted Moſes, ſo reſiſted they the truth. They muſt be therfore mighty The Pope and his are mighty iugglers. iugglers. And to poynt the popiſhe wyth the finger he ſayth, men are they wyth corrupt mindes, and caſt awaies concernyng fayth, that is, they be ſo fleſhly mynded, ſo croked ſo ſtubbu • ne and ſo monſtrous ſhapen, that they cā receaue no faſhion to ſtand in any buildyng that is grounded vppon fayth: but whē yu haſt turned them all wayes and done thy beſt to hew them and to make them frame, thou muſt be fayne to caſt them out wyth the Turkes and Iewes, to ſerue God wyth the image ſeruice of their owne falſe workes. Of ☞ theſe and ſuch like textes, and of the ſimilitudes that Chriſt maketh in the Goſpell of the kyngdome of heauen it appeareth, that though the holy ghoſt be in the choſen, and teacheth them all truth in Chriſt, to put their truſt in hym, ſo that they cannot erre therein, yet whyle the worlde ſtandeth, God ſhall neuer haue a church that ſhal eyther perſecute or be vnperſecuted them ſelues any ſeaſon, after the faſhion of y• Pope. But there ſhall be in the church In the Churche ſhall there be for euer, both good and euill. a fleſhly ſeede of Abraham and a ſpirituall, a Cain and an Abell, an Iſmael and an Iſaac, an Eſan and a Iacob, as I haue ſayd, a worker and a beleuer, a great multitude of them that be called and a ſmall flocke of them that be elect and choſen. And the fleſhly ſhall perſecute the ſpirituall, as Cain did Abel, and Iſmaell Iſaac, & ſo forth, and the great multitude ſhall perſecute y• ſmall little flocke, and Antichriſt wil be euer the beſt chriſten man.

SO now the church of God is double, This word Church is taken ij. maner wayes. a fleſhly and a ſpirituall: the one will be and is not, the other is & may not be ſo be called, but muſt be called a Lutheran, an hereticke, and ſuch The ſpirituall Churche of God are called Lutherās and heretickes. like. Ʋnderſtand therefore, that God when he calleth a congregation vnto hys name, ſendeth forth his meſſēgers to call generally, which meſſengers bring in a great multitude amaſed and aſtonied wyth myracles and power of the reaſōs which the preachers make, and therewyth be compelled to cōfeſſe that there is but one God of power & might aboue all, & that Chriſt is God and man, and borne of a virgine, and a thouſand other thynges. And thē the great multitude that is called and not choſen, when they haue gotten thys fayth common as wel to the deuils as them, & more ſtrongly perſuaded vnto the deuils then vnto them, then they go vnto their owne imaginations, ſaying: we may no longer ſerue Idoles, but God that is but one. And the maner of ſeruice they fet out of their owne The fleſhly Churche ſerue God with workes of their owne. braynes and not of the worde of God, and ſerue God wyth bodely ſeruice as they did in tymes paſt their Idoles, their hartes ſeruing their owne luſtes ſtill. And one will ſerue hym in white, an other in blacke, an other in grey, & an other in pyed. And an other to do Friers. ☜ God a pleaſure withall, will be ſure, that his ſhow ſhall haue two or three good thicke ſoles vnder, and wyll cut The blaſing of hypocrites. hym aboue, ſo that in ſommer whyle the weather is hot thou mayſt ſee hys bare fote, & in winter hys ſocke. They wyll be ſhorne and ſhauen and Saduces: that is to ſay, righteous, and Phariſeis, that is ſeperated in faſhions frō all other men. Yea and they wyll conſecrat thēſelues altogether vnto God, and wyll annoint their handes, and halow them as the chalice, from al maner lay vſes: ſo that they may ſerue neither father nor mother, maiſter, Lord or Prince, for poluting thēſelues, but muſt wayte on God onely, to gather vp hys rentes, tythes, offeringes, & all other duties. And all the ſacrifice that come, they cōſume in the altar of their bellies, and make Calil of it, that is, a ſacrifice that no mā may haue part of. Calil, is a ſacrifice that no m • may haue any parte therof. They beleue that there is a God: But as they can not loue hys lawes, ſo they haue no power to beleue in hym. But they put their truſt and confidence in their owne workes, and by their own workes they will be ſaued, as the rich of this world, whē they ſue vnto great men, hope with giftes and preſentes to obtayne their cauſes. Neither other ſeruing of God know they, ſaue ſuch as their eyes may ſee and their bellyes feele. And of very zeale they will be Gods vicars, and preſcribe a maner vnto other, and after what faſhiō they ſhall ſerue God, and compell thē therto, for the auoyding of Idolatry, as thou ſeeſt in the Phariſeis.

But little flocke, as ſoone as he is The ſmall flocke of Chriſt commeth to the word and promiſes of God. perſwaded that there is a God, he rū neth not vnto hys owne imaginatiōs, but vnto the meſſēger that called hym, and of hym aſketh how he ſhall ſerue God. As litle Paul Act. ix. whē Chriſt had ouerthrowen him and caught him Actes. 9. in hys net, aſked ſaying: Lord what wilt thou that I do. And as the multitude that were cōuerted Act. 2. aſked Actes. 2. of the Apoſtles what they ſhoulde do. And the preacher ſetteth the lawe of God before them, and they offer their hartes to haue it written therein, conſenting that it is good and righteous.

And becauſe they haue runne cleane contrary vnto that good law, they ſorrow & mourne, and becauſe alſo their bodyes and fleſh are otherwiſe diſpoſed. But the preacher comforteth them and ſheweth thē the teſtamēt of Chriſtes Chriſt onely is the perfect cō forte • of the Chriſtian. bloud, how that for his ſake all y• is done is forgeuē, and all their weaknes ſhalbe taken in worth vntil they be ſtronger, onely if they repent & wyll ſubmit themſelues to be ſcholers and learne to keepe this law. And a little flocke receaueth thys teſtament in hys hart, and in it walketh & ſerueth God, in the ſpirit. And from henceforth all is Chriſt wyth hym, and Chriſt is his, & he is Chriſtes. All that he receaueth, he receaueth of Chriſt, and all that he ☞ doth, he doth to Chriſt. Father, mother, maiſter, Lord and Prince, are Chriſtes vnto hym, and as Chriſt he ſerueth them wyth all loue. Hys wife, children, ſeruauntes and ſubiectes are Chriſt vnto hym, and he teacheth them to ſerue Chriſt and not hymſelfe and hys luſtes. And if he receaue any good The Chriſtian mā in all thinges ſeketh • he honour of Chriſt. thyng of mā, he thāketh god in Chriſt, which moued the mans hart. And his neighbour he ſerueth as Chriſt in all hys neede, of ſuch thynges as God hath lent, becauſe that all degrees are bought as he is, with Chriſtes bloud.

And he wil not be ſaued, for ſeruing hys brethrē, neither promiſeth his brethren heauē for ſeruyng hym. But heauen, iuſtifying, forgeuenes, all gyftes The Chriſtian ſel • eth his ſaluatiō onely in Chriſt. of grace, and all that is promiſed them they receaue of Chriſt and by hys merites freely. And of yt which they haue receaued of Chriſt they ſerue ech other freely as one hand doth the other, ſeekyng for their ſeruice no more thē one hand doth of an other ech the others health, wealth, helpe ayde, ſuccour, & to aſſiſte one an other in the way of Chriſt. And God they ſerue in the ſpirit only, in loue, hope, faith and dread.

When the great multitude that be A pretye 〈◊〉 n •• theſis betwen the Popes Churche & Chriſtes litle flocke. called and not choſen, Cain, Iſmaell, Eſau & carnall Iſraell that ſerue God night and day wyth bodely ſeruice and holy workes, ſuch as they were wont to ſerue their Idoles withall, beholde little flocke that they come not forth in the ſeruice of god, they rore out, where are thou? Why commeſt thou not forth and takeſt holy water? Wherfore ſaith y• little flock. To put away thy ſinnes. Nay brethrē, god forbid that ye ſhould ſo thinke, Chriſtes bloud onely waſheth away the ſinnes of all that repent and beleue. Fire, ſalt, water, bread, & ☜ oyle be bodely thynges, geuen vnto man for his neceſſitie and to helpe hys brother wyth, and God that is a ſpirit cannot be ſerued therwyth. Neyther can ſuch thynges enter into the ſoule to purge her. For Gods worde onely is her purgation. No ſay they, are not ſuch thynges halowed. And ſay we not in the halowing of them that who The Popiſh church aūſwereth. ſoeuer is ſprinkled wyth the water, or eateth of the bread ſhall receaue health of ſoule and body? Sir the bleſſinges The litle flocke. promiſed vnto Abraham for all nations are in Chriſt, and out of his bloud we muſt fet them, and his word is the bread, ſalt, & water of our ſoules. God hath geuē you no power to geue thorow your charmes ſuch vertue vnto vnſēſible creatures, which he hath halowed himſelfe & made them all cleane (for the bodely vſe of them that beleue) thorow his word of promiſe and permiſſion and our thankes geuing. God ſayth, if thou beleue Saint Ihons goſpell thou ſhalt be ſaued, and not for ye bearyng of it about thee with ſo many croſſes, or for the obſeruing of any ſuch obſeruaunces.

God for thy bitter paſſion rore they The Popes church out by & by, what an hereticke is this? I tel thee that holy church neede to alleadge no ſcripture for them, for they haue the holy Ghoſt which inſpireth thē euer ſecretly, ſo yt they can not erre whatſoeuer they, ſay, do, or ordayne. What wilt thou diſpiſe the bleſſed Sacramentes of holy church wherewyth God hath bene ſerued this xv. hundred yeare (ye verely this v. thouſād yeres, euen ſince Cain hetherto, and ſhall endure vnto the worldes end, among thē that haue no loue vnto the truth to be ſaued thereby) thou art a ſtrong hereticke and worthy to be burnt. And thē he is excommunicat out of the church. If yt little flocke feare not that bugge, then they goe ſtraight vnto the king, And it like your grace, perilous people and ſeditious, and euen inough to deſtroy The maner o • yt Popes cleargie. your realme, if ye ſee not to them betimes. They be ſo obſtinat & tough, that they wyll not be conuerted, and rebellious agaynſt God and the ordinaunces of hys holy church. And how much more ſhal they ſo be againſt your grace, if they encreaſe and grow to a multitude. They wyll peruert all, and ſurely make new lawes, and eyther ſubdue your grace vnto them, or ryſe agaynſt you. And thē goeth a part of yt little flocke to pot, and the reſt ſcatter. Little flock g •• th euer to wracke. Thus hath it euer bene and ſhall euer • e, let no man therefore deceaue hymſelfe.

An aunſwere to M. Mores ſecond booke.

IN the firſt Chapter ye may not try the doctrine of the ſpiritualtie by the Scripture: But what they ſay, that beleue vndoubtedly and by that try the Scripture. And if thou The Pope 〈…〉 be ••• d by ſcripture & by ſcripture muſt be iudged 〈◊〉 . finde the playne contrary in the Scripture, thou mayſt not beleue the Scripture, but ſeke a Gloſe and an allegorie to make them agree. As whē the pope ſayth, ye be iuſtified by the woorkes of the ceremonies and Sacramentes and ſo forth, and the Scripture ſayth, that we be iuſtified at the repentaūce of the hart through Chriſtes bloud. The firſt is true playne, as the pope ſayth it and as it ſtandeth in his text, but the ſecōd is falſe as it appeareth vnto thine vnderſtandyng and the literall ſence that killeth. Thou muſt therfore beleue the Pope and for Chriſtes doctrine ſeeke an allegorie and a myſticall ſence: that is, thou muſt leaue the cleare light and walke in the miſte. And yet Chriſt and his Apoſtles for all their miracles required ☞ Iohn. 5. not to be beleued without ſcripture, as thou mayſt ſee Iohn. v. and Act. xvij. and by their diligent alledgyng of Scripture through out all the new Teſtament.

And in the end he ſayth for his pleaſure, None can miniſter the Sacramentes ſuper •… ly but the Popes generation. that we knowledge, that no man may miniſter Sacramēts but he that is deriuede out of the Pope. Howbeit this we knowledge, that no man could miniſter Sacramentes without ſignification which are no Sacramentes, ſaue ſuch as are of the Popes generation.

The iij. Chapter.

IN the third Chapter & in the Chapter folowyng, he vttereth how fleſhly mynded he is, and how beaſtly he imagineth of God, as Paule ſayth. 1. 1. Cor. 2. Cor. 2. the naturall man can not vnder ſtand the thyngs of the ſpirite of God. He thinketh of God, as he doth of hys The naturall & carnall man ſauoreth not the thinge that be of God. Cardinall, that he is a monſter, pleaſed when men flatter him, & if of whatſoeuer frailtie it be, men breake his cō maundementes, he is thē ragyng mad as the Pope is & ſeketh to be venged. Nay, God is euer fatherly minded toward the elect mēbers of his Church. He loued them yer the world began, in Chriſt. Ephe. 1. He loueth thē, while they be yet euill & his enemies in their Rom. 5. God is fatherly to his elect members. hartes, yer they be come vnto y• knowledge of his ſonne Chriſt, and yer his law be written in their hartes: as a father loueth his young ſonne, while he is yet euill & yer it know the fathers law to conſent therto.

And after they be once actually of his Church and the law of God & faith of Chriſt written in their hartes, their hartes neuer ſinne any more, though as Paul ſayth. Rom. vij. the fleſh doth Rom. 7. in them that the ſpirit would not. And when they ſinne of frailtie, God ceaſeth I • we ſinne of frailtie God is mercifull & ready to forgeue. not to loue them ſtill, though he • e angry, to put a croſſe of tribulatiōs vpon their backes, to purge them and to ſubdue the fleſh vnto the ſpirite or to all to breake their conſciences with threatnyng of the law and to feare thē with hell. As a father when his ſonne offēdeth him feareth him with the rod, but hateth him not.

God did not hate Paule, when he perſecuted, but had layd vp mercy for hym in ſtore, though he was angry with him to ſcourge him and to teach him better. Neither were thoſe things layd on his backe which he after ſuffered, to make ſatiſfaction for his foreſinnes, but onely to ſerue his brethren and to keepe the fleſh vnder. Neither The new life doth tame the fleſhe and ſerue her neighbour▪ did God hate Dauid when he had ſinned, though he was angry with hym. Neither did he after ſuffer to make ſatiſfactiō to God for his old ſinnes, but to kepe his fleſh vnder & to keepe him in mekeneſſe and to be an example for our learnyng.

The iiij. Chapter.

IN the fourth ſayth he if the Churche were an vnknowē cōpany, how ſhould the infidels, if they longed for the fayth, come thereby? O whether wandereth a fleſhly mynde, as though we firſt God ſeketh vs and we not hym. ſought out God. Nay, God kitoweth his and ſeketh them out & ſendeth his meſſengers vnto them & geueth them an hart to vnderſtand. Did the heathē or any nation ſeke Chriſt? Nay, Chriſt ſought them and ſent his Apoſtles vnto them. As thou ſeeſt in the ſtoryes from the begynnyng of the world and as the parables and ſimilitudes of the Goſpell declare.

And when he ſayth, he neuer founde nor heard of any of vs, but that he would More a lying papiſt. forſweare to ſaue his lyfe. Aunſwere, the more wrath of God wil light on them, that ſo cruelly delite to torment them and ſo craftely to beguile the weake. Neuertheleſſe yet it is vntrue. For he hath heard of Sir Thomas Hitton whō Sir Thomas Hitton. the Byſhops of Rocheſter and Caunterbury ſlew at Maydſtone and of many yt ſuffered in Braband, Holand, & at Colen and in all quarters of Dutchland and do dayly.

And when he ſayth that their Church hath many Martyrs, let hym ſhewe me The Pope hath no martyrs. one, that dyed for pardons, and Purgatory that the Pope hath fayned, and let him take the maſtrie.

And what a do maketh he, that we ſay, there is a Church that ſinneth not & that there is no man but that he ſinneth, whiche are yet both true. We read. i. Iohn. iij. he that is borne of God ſinneth 1. Iohn. 3. not. And Epheſ. v. men loue your wiues as the Lord doth the Churche, and gaue him ſelfe for her, to ſanctifie There is a church that ſinneth not. her and to clenſe her in the fountaine of water through the word, and to make her a glorious Church vnto hym ſelfe, without ſpot or wrincle.

And i. Iohn. i. If we ſay, we haue no ſinne we deceaue our ſelues and make him a lyer and hys word is not in vs. M. More alſo wil not vnderſtand that the Church is ſome time taken for The churh is double. the elect onely whiche haue the law of God written in their hartes & fayth to be ſaued through Chriſt written there alſo. Which ſame for all that ſay with Paule, that good which I would, that do I not. But that euill which I hate, that do I: ſo it is not I that do it, but ſinne that dwelleth in my fleſh.

And Gala. v. the fleſh luſteth cōtrary to ye ſpirit & the ſpirit cōtrary to y• fleſh, Gal. 5. ſo that theſe two fightyng betwene thē ſelues, ye can not do what ye would. For they neuer conſent that ſinne is good nor hate y• law nor ceaſe to fight againſt the fleſh, but aſſoone as they be fallen, riſe and fight a freſh. And that the Church is ſome tyme taken for the cōmō raſcal of all that beleue, whether with the mouth onely & carnally with out ſpirite neither louyng the law in The carnall church ſinneth. their harts, nor feelyng the mercy that is in Chriſt, but either runne all together at riot or keepe the law with cautels and expoſitions of their owne faynyng and yet not of loue but for feare of hell, as the theues do for feare of the galowes, & make recompence to God for their ſinnes with holy dedes.

He alſo will not vnderſtand, that Two maner faithes. there be two maner faythes: one, that is the fayth of the elect, which purgeth them of all their ſinnes for euer. As ye ſee Iohn. xv. ye be cleane ſayth Chriſt, Iohn. 15. by the reaſon of the word: that is, thorough beleuyng Chriſts doctrine. And Iohn. i. he gaue them power to be the ſonnes of God, through beleuyng in his name. And Iohn. iij. he that beleueth the ſonne hath euerlaſtyng lyfe, & a thouſand like textes.

And an other of them that be called The • aith of them that be called▪ but not elect. and neuer electe. As the faith of Iudas, of Symon Magus, of the deuill, and of the Pope. In whoſe hartes the law of God is not written, as it appeareth by their workes. And therfore when they beleue many thynges of Chriſt, yet whē they come vnto the ſaluation that is in his bloud, they be but Iewes and Turkes & forſake Chriſt and runne vnto the iuſtifying of ceremonies with the Iewes & Turkes. And therefore they remayne euer in ſinne within in their hartes.

Where the elect hauing the law written in their breſtes & leuyng it in theyr ſpirites, ſinne there neuer, but without in the fleſh. Agaynſt whiche ſinne they fight continually and miniſhe it dayly with the helpe of the ſpirite, thorough prayer, faſting and ſeruing their neighbours louyngly with all maner ſeruice, out of the law that is writtē in their harts. And their hope of forgeueneſſe is in Chriſt onely, through his bloud and not in ceremonies.

The v. Chapter.

ANd vnto hys v. Chapter I anſwere, by the Pope the ſcripture The Pope hideth the ſcripture. is hid and brought into ignoraunce, & the true ſence corrupt. And by thē that ye call heretickes we know the ſcripture and the true ſence thereof. And I ſay, that the Pope keepeth the ſcripture as did ye Phariſeis, to make marchaundiſe of it. And agayne, that the heretickes become out of you, as out of the Scribes and Phariſeis came the Apoſtles and Chriſt himſelfe & Iohn Baptiſt, and that they be plucked out of you and graffed in Chriſt and built vppon the foundation of the Apoſtles and Prophetes.

And in the end, when he ſayth that The heretikes be fallen out of the miſt. the heretickes be fallen out of Chriſtes miſticall body, which is the Pope and hys. I aunſwere that ye be a miſticall body, and walke in the miſt and wyll not come at the light, and the heretikes be departed out of your miſt, and walke in the cleare light of Gods worde.

The vj. Chapter.

IN the vj. he ſayth that the heretikes be all nought, for they all periure and abiure. He yet ſaith vntrue. Many abyde vnto the death. Many for theyr Why many • all. weakeneſſe are kept out of your hāds. Many for their ouer much boldneſſe in their owne ſtrength be deliuered into your handes and fall in the fleſhe, their hartes abiding ſtill in the truth, as Peter and thouſandes did, & after repent and be no leſſe Chriſten thē before, though ye haue them in deriſion vnto your owne damnation. And many becauſe they come to Chriſt for fleſhly liberty and not for loue of the truth, fall as it becommeth them vnder your handes: as Iudas and Balam, which at the beginning take Chriſtes parte, but afterward when they fynde eyther loſſe or no vauntage, they get them vnto the contrary part, and are by profeſſion the moſt cruell enemyes, and ſubtelleſt perſecuters of the truth. Looke Maiſter More and reade and marke well.

The vij. Chapter.

IN the vij. he ſayth, that he hath holy Saintes and holy counſels on hys ſide. Name the Saintes & proue it. Name the counſelles and the holy Prelates Councels. thereof. Thou ſhalt ſhew me none other Popes or Cardinals, then ſuch as we haue now, that will obey neyther God nor mā, or any law made by God or man: but compell all men to follow them, ſtrengthning their kyngdome wyth the multitude of all miſdoers.

He ſayth alſo that good and bad worſhip Saintes, the good well and the bad euill How cōmeth it then that ye ſhew not the difference, and teach to do it well? I ſee but one faſhion among all the popiſhe.

And finally he ſayth, he is not boun • to anſwere vnto the reaſons and ſcriptures that are layde agaynſt them. It is inough to proue their part, that it is a ☜ common cuſtome, and that ſuch a multitude do it, and ſo by his doctrine the Turkes are in the right way.

The viij. Chapter.

IN the viij. he ſayth, the Saintes be Saintes. more charitable now then when they liued. I anſwere, Abrahā was while he lyued as charitable as the beſt. And yet dead, he anſwered hym that prayed to hym, they haue Moſes and y• Prophetes, let them heare them. And ſo Luke. 1 •… haue we, not Moſes and the prophets onely, but a more cleare light, euen Chriſt and the Apoſtles, vnto which if we harken, we be Saintes already.

And to proue that they in heauen be better then we in earth, he alleageth a text of our Sauiour Luke. vij. that the worſt in heauen is better then Ihon Baptiſt. Now ye text is, he that is leſſe in the kingdome of God is greater thē Luke. 7. he. We that beleue are Gods kyngdome. And he that is leaſt (in doyng ſeruice vnto hys brethren) is euer the greateſt after the doctrine of Chriſt. Now Chriſt was leſſe then Ihon, and Chriſt dy • ſuch ſeruice as all the Saintes could not do. therfore greater then he. And by theyr owne doctrine, there was no Sainte in heauen before the reſurrection of Chriſt, but what care they what they ſay, blynded wyth theyr owne ſophiſtrye.

Moreouer curſed is he that truſteth in ought ſaue God ſayth the text, and therfore the Saintes would haue no man to truſt in them whyle they were aliue. As Paule ſayth 1. Cor. 3. What 1. Cor. 3. is Paule ſaue your ſeruaunt to preach Chriſt. Did Paule dye for you? were ye baptiſed in the name of Paule? Did I not mary you to Chriſt to put your truſt in hym? And agayne, let no man reioyce or truſt in man, ſayth he. For all are youres, whether Paule, or Appollo, or Cephas: whether the world, life, death, preſent thynges, or thynges to come: all are youres, and ye are Chriſtes, and Chriſt is Gods. If my fayth be ſtedfaſt in the promiſes that I haue in Chriſtes bloud, I néede but to pray my father in Chriſtes name, and he ſhall ſend me a legion of Angels to helpe me: ſo that my fayth is Lord ouer the Angels and ouer all creatures to turne them vnto my ſoules health and my fathers honour, and may be ſubiect vnto no creature, but vnto Gods woorde in our Sauiour Chriſt We may not truſt to Saintes. onely. I may haue no truſt therefore in the Saintes. If ye ſay, ye put no truſt in them, but onely put them in remembraunce of their dutie, as a man deſireth his neighbour to pray for him, remembring hym of hys dutie, and as when we deſire our brethren to helpe vs at our neede. That is falſe, for ye put truſt in all your ceremonies & all your holy deedes, and in whoſoeuer diſguiſeth hymſelfe and altereth hys coat from the common faſhion, ye and euen in the coates of them that be not yet Saintes, after your dortrine.

If a prieſt ſayd maſſe in his gowne, would ye not riſe againſt hym and ſlea hym, and that for the falſe fayth that ye haue in the other garmētes. For what honour can thoſe other garmentes do to God more then hys gowne or profite vnto your ſoules▪ ſeyng ye vnderſtand nought thereby? And therto in the collectes of Saintes ye ſay, ſaue me God and geue me euerlaſtyng lyfe for the merites of thys or that Saint, euery man after his phantaſie, chuſing hym one Saint ſingularly to be ſaued Prayer to Saintes is a great ſuperſtition. by. Wyth which collectes I pray you ſhew me, how ſtandeth the death of Chriſt? Paule woulde ſay that Chriſt dyed in vayne if that doctrine were true.

And therto in as much as ye ſay, the Saintes merite or deſerue not in heauen, but in this worlde onely, it is to be feared leaſt their merites be ſore waſted, and the deſeruynges of many all ſpent thorowe our holy fathers ſo great liberalitie.

Abraham and the Prophetes, and y• Apoſtles, and many ſince prayed to no Before Chriſt we vſed not to pray to Saintes. Saintes, and yet were holy inough.

And when he ſayth, they could helpe when they were aliue. That was thorow their fayth in beleuing the promiſe. For they had promiſes that they ſhuld do ſuch miracles to ſtabliſh their doctrine, and to prouoke vnto Chriſt, and not vnto them ſelues.

And whē he proueth that ye Saintes be in heauen in glory wyth Chriſt already, ſaying: if God be their God they be in heauē, for he is not the God of the dead. There he ſtealeth away Chriſtes argument wherewyth he proueth the M. More deſtroyeth the reſurrection. reſurrection, that Abraham and all Saintes ſhoulde riſe agayne, and not that their ſoules were in heauē, which doctrine was not yet in the worlde. And wyth that doctrine he taketh away the reſurrection quite, and maketh Chriſtes argumēt of none effect. For when Chriſt alleageth the Scripture that God is Abrahams God, & addeth to, that God is not God of the dead but of the liuing, and ſo proueth that Abraham muſt riſe agayne: I deny Math. 2 • . Chriſtes argument and ſay wyth M. More, that Abraham is yet aliue, not becauſe of the reſurrection, but becauſe hys ſoule is in heauē. And in like maner Paules argument vnto the Corrinthians is nought worth. For when 1. Cor. 15. he ſayth, if there be no reſurrection, we be of all wretches the miſerableſt. Here we haue no pleaſure, but ſorrow, care, and oppreſſion. And therfore if we riſe not agayne, all our ſuffering is in vayne. Nay Paul, thou art vnlearned▪ go to Maiſter More and learne a new way. We be not moſt miſerable, though we ryſe not agayne, for our ſoules go to heauen aſſoone as we be dead, and are there in as great ioy as Chriſt that is riſē againe. And I maruell that Paule had not comforted the Theſſalonians wyth that doctrine, if he had wiſt it, that the ſoules of their 1. Theſ. 4. dead had bene in ioy, as he did wyth the reſurrection, that their dead ſhould riſe agayne. If the ſoules be in heauen in as great glorie as the aungels after your doctrine, ſhewe me what cauſe ſhould be of the reſurrection.

And when hee ſayth, Whether the Saintes do it them ſelues, or by interceſſion made to God, it maketh no matter, ſo we be holpe, it appeareth by his doctrine, that all is good that helpeth, though a man pray vnto the deuill, by whom many be holpe. Now in Chriſt we haue promiſes of all maner helpe & The more truſt we haue in Saintes, the leſſe we haue in Chriſt. not in them. Where then is our faith to be holpe by Chriſt when we hope to be holpe by the merites of Saintes? So it appeareth that the more truſt we haue in Saintes, the leſſe we haue in Chriſt.

And whē he bringeth in a ſimilitude that we pray Phiſitions, though God can Phiſitions helpe vs, and therefore we muſt pray to Saintes. It is not like, for they haue naturall remedies for vs which we muſt vſe & not tempt God. But the Saints haue no natural remedies nor promiſe of ſupernaturall. And therfore it can be but a falſe ſuperſtitious fayth. And where no natural remedy is there god hath promiſed to helpe thē that beleue in hym,

And moreouer when I pray a Phiſition or Surgion and truſt to be holpe by them, I diſhonour God, except I firſt pray to God & beleue that he will woorke with their doctrine and medicines and ſo receaue mine health of the hand of God. And euen ſo whē I pray to man, to helpe me at myne neede, I ſinne except I complayne firſt to God We muſt firſt call vppon God, & then ſende for the phiſition. and ſhew him my nede and deſire hym to moue one or an other to helpe me, & then whē I am holpe, thanke him and receaue it of his hand, in as much as hee moued the hart of hym that holpe me & gaue him wherewith, and a commaundement to do it. M. More, Chriſt is not diſhonoured becauſe that they which here preach hym truly, ſhall ſit and iudge with hym. Tyndale. That to be true ye Scripture teſtifieth, but what is that to your purpoſe that they whiche be dead can heare vs & helpe vs? How beit, if M. More ſhould deſcribe vs thoſe ſectes, I am ſure he would paint them after the faſhion of my Lord Cardinals holy chaire, as he doth God after the ſimilitude of worldly tyraunts and not accordyng to his owne word. For they that be worldly and fleſhly mynded The fleſhly mynded cānot iudge the thinges that be of God. can but fleſhly imagine of God all together lyke vnto the ſimilitude of worldely thynges.

M. More. The Apoſtles and Saintes were prayed ſo when they were aliue and God not diſhonoured. Tynd. What helpeth that your carnal purpoſe. I haue aunſwered you vnto that & many thinges •… o in the obediēce and other places agaynſt whiche ye reply not, but keepe your tune and vnto all thyng ſyng kokow, kokow, we be the Church & can not erre. The Apoſtles had Gods word for all that they dyd and ye none. 1. Cor. 3. And yet many diſhonoured God and Chriſt for their falſe truſt & confidence whiche they had in ye Apoſtles as thou mayſt ſee by Paul to the Corinthians.

Then he breaketh forth into open blaſphemy and ſayth that it behoueth More driueth from God. vs to pray vnto Saints and that God will els not heare vs, for our preſumptuous malaperteneſſe. So it is now preſumptuous malaperteneſſe to truſt in Gods word and to beleue that God is true. Paule teacheth vs to be bolde Heb. 4. to goe vnto God & ſheweth vs good cauſe in Chriſt, why we ſo may & that God would ſo haue vs. Neither is there any cauſe to kepe vs backe, ſaue that we loue him not nor truſt him. If a man ſay, our ſinne ſhould keepe vs backe. I ſay it we repent and beleue in Chriſt, Chriſt hath taken them away and therfore, through hym we may be bolde. And Chriſt ſayd at his laſt Supper Iohn. xvj. I ſay not that I will Iohn. 1 • . pray for you vnto my father, for my father loueth you. As who ſhould ſay, be not afrayed nor ſtād without the dores as a daſtard: but be bolde & go into my father your ſelues in my name, & ſhew your complayntes, for he now loueth you, becauſe ye loue my doctrine. And Paul ſayth Ephe. ij. we haue all an opē Epheſ. 2. way in through him, and are now no more forenners or ſtraungers but of ye houſhold of God. Of God therfore we be bold as of a moſt louyng and mercifull We may be bolde to •• ſort to god for he •… leth vs ſo to do. father, aboue all the mercy of fathers. And of our Sauiour Ieſus we be bold, as of a thyng that is our owne and more our owne then our owne ſkinnes, and a thyng that is ſo ſoft and gentle, that lade we him neuer ſo much with our ſinnes, he can not be angry nor caſt them from of his backe, ſo we repent and will amende. But M. More hath an other doctrine to driue vs frō God and to make vs tremble and be afferde of him.

He likeneth God to worldly tyrauntes, at whom no man may come, ſaue a few flatterers whiche miniſter vnto them all vol • ptuouſneſſe & ſerue their lu •• es at all pointes which flatterers muſt firſt be corrupt with giftes, yer a man may come at the kyng. Thē hee ſayth, a man may pray to euery dead M. More is againſt the Popes profite. man. That me thinketh ſhould be agaynſt the Popes doctrine and profite alſo. For he will haue no man prayed to vntill he haue cāueſed him, I would ſay, canoniſed hym, and till God or at the le • t way the deuill haue ſhewed miracles for him.

Then he bringeth how one that was dead and in the inuiſible purgatory holpe Purgatory▪ an other that was alyue and in the viſible Purgatory. This is a ſtraunge caſe, that a man there may helpe an other & not him ſelfe. And a more ſtraūge caſe that God heareth a man here for hym ſelfe, beyng in his owne Purgatory and helpeth 〈◊〉 purgatory viſible, and a purgatory in •• ſible. him cleane out, or caſeth him if it be to ſore. But and he be in the Popes Purgatory God wil not heare him for him ſelfe, and that becauſe the Pope might haue ſomewhat to deliuer hym. And the ſtraungeſt caſe of a • is that the Pope is almighty there and God can do there nought at all as the Pope can not here in this Purgatory. But becauſe this is not Gods word nor lyke Gods doctrine, I thinke it no damnable ſinne to beleue it Poetrie.

Then how ye may pray for them and to them, till they be canoniſed: and whē Canoniſ •… they be canoniſed, but to them onely, for then ye be ſure that they bee in heauen. By what token? I may be as ſure by ye canoniſing, as I am that all the Byſhops How you may know who be Saintes in heauen. which the Pope confirmeth, be holy men, and all the Doctours that he maketh well learned, and that all the Prieſts which he annoynteth haue the holy ghoſt. If ye ſay, becauſe of the miracles, then do men wrong to pray King Henry of Windſore. for kyng Henry of Windſore at Cambridge and Eton. For he, as men ſay doth miracles. And alſo if the miracles certifie vs, what nedeth to buy the Popes canoniſyng?

The ix. Chapter.

IN the ix. he putteth no ieopardy to A ſtraunge doctrine to pray to him for helpe that is dead & damned, pray to him that, is dāned and to ſticke vp a candle to him, nor I trow vnto the deuill thereto, if hee might haue a vauntage by him.

Then he maketh no ieopardy to do and beleue what ſoeuer an open multitude called Gods Church doth and beleueth. For God will haue an open Church that can not erre. For ſayth he, when the Iſraelites fell to Idolatry, the true church remained in Hieruſalē among the Iewes. Firſt I ſay, if a man had no better vnderſtandyng then M. Mores doctrine, he could not know whether were yt true Church, the Iewes or the Iſraelites. For the Iſraelites were in number v. The Iſraelites were • o in number thē the Iewes. tymes moe then the Iewes and worſhypped God, though as preſent in the Image of a Calfe, as yt Iewes for the moſt part, preſent in the Arcke of teſtimonie. And ſecondarely he ſayth falſe. For the Iewes were fallen into open Idolatrie a thouſand tymes worſe thē the Iſraelites, euen in their very tēple, as it appeareth by open ſtories and by the Prophetes: ſo that for their open Idolatrie, whiche they would for no The Iewes committed Idolatry. preachyng of the Prophetes amende, their Prieſtes therto reſiſtyng the Prophetes and encoragyng the people in their wickedneſſe, God ſent them captiue out of the land. Yea and the people erred in folowing the Scribes and Phariſeis & the open multitude called Gods Church, at yt cōmyng of Chriſt, as it is to ſee in the Goſpell, contrary vnto M. Mores deceitfull Poetry. And agayn, God reſerued hym a litle flocke euer in Iſraell and had euer Prophets God euer reſerueth a litle flocke. there, ſome time openly and ſome time in perſecution, that euery man muſt hide hym ſelfe and keepe hys fayth ſecret: and euen in the houſes of the euill kynges both of Iewry and alſo of Iſraell he had good people, and that among the hyghe officers, but ſecretly, as Nicodemus among the Phariſeis. So that the very Churche was euery where ofttymes in captiuitie and perſecution vnder their brethren, as we bee vnder ours in the kyngdome of the Pope.

Then he putteth no ieopardy to worſhpp an vnconſecrated hoſte. But with More feareth not to worſhip an vncōſecrated hoſ • e. what worſhyp men ſhould woorſhyp the conſecrated doth he not teach, neither the vſe of that Sacrament or any other, nor how ought may be worſhipped but teacheth onely that all thynges may be worſhypped, and ſheweth not the right worſhyp from the falſe.

Then he noteth Paul. 1. Cor. 1. how he exhorteth vs to agree onely, but not 1. Cor. 1. on the truth or on the good, but onely to agree a great multitude together. O this We muſt firſt know the true way & then agree in the ſame. deepe blindneſſe. Dyd not Paule firſt teach them the true way? And did hee not inſtruct them a new in the true way and in the ſaid Epiſtle rebuke the falſe confidence that they had in men, the cauſe of all their diſſention and all errours that were among them?

Then he ſayth, the Iewes had Saintes in honour, as the Patriarkes and Prophetes. We teach to diſhonour none: But the Iewes prayed to none.

More. Chriſt rebuked not the Phariſeis for garniſhyng the ſepulchres of the Prophetes but for that they folowed the cōditions of thē that ſlew them. Tyndale. Chriſt rebuked the falſe truſt the Iewes had in their wil works. Yes and for their falſe truſt in ſuche woorkes as we do you. And ye Syr thinke that ye deſerue heauen in worſhyppyng the Saintes bones, and be as ready to ſlea them that beleue, teach and lyue as the Saintes dyd, as your fathers were to ſlea thē: beſides that ye worſhyp Saintes that folowed Chriſt after the example of your holy Cardinall, of whom I doubt not but that ye will make a God in proceſſe of tyme alſo.

Then repeateth he for forgettyng, how Eliſeus bones raiſed vp a dead body That was to confirme his preachyng onely. For the Iſraelites, as wicked as they were, neither prayed to hym, The myracles done by the prophetes and Apoſtles. was to cō firme their doctrine. neither kiſſed his bones, nor offered nor ſticked vppe candels before hym. Whiche thyng if they had done in the kyngdōe of y• Iewes, I doubt not but that ſome good kyng wold haue burnt his bones to aſhes, as wel as the braſen Serpent, that was as great a relique as dead bones. And Chriſt ſhewed miracles at the findyng of the croſſe. That was to ſtabliſh the faith of Chriſtes death and that it ſhould be a memory of his death, & not that we ſhuld truſt in the wood as we do. For which falſe abuſe, yt whole land where Chriſt dyd his miracles, is deſtroyed.

Then he alledgeth the woman that was healed, through touching of Chriſtes Chriſt made the woman whole and not hys coate. coate, becauſe we ſhould worſhyppe it. When Chriſt ſayd her fayth hath made her whole, not in the coate, but in Chriſt.

And the miracle was ſhewed, to prouoke to the worſhyppyng of the preachyng and not of the coate. Though to kepe the coate reuerently in the memoriall of the deede, to prouoke vnto the fayth of Chriſt were not euill of it ſelfe. Miracles were done for the confirmation of doctrine. And Paule by your doctrine, ſent hys napkin to heale yt ſicke, that mē ſhould ſhrine his ſneueled napkin, and not to beleue his preachyng.

The x. Chapter.

THe x. chapter of Saint Walary is meete for the auctor, and his worſhipfull doctrine.A filthy chapter.

The xi. Chapter.

IN the xi. he iuggleth wyth thys miſticall terme Latria. I anſwere God is no vayne name, but ſignifieth one that is almighty, all mercifull, all true Latri • . and good, which he that beleueth will goe to God, to hys promiſes and Teſtament, and not follow his owne imaginations, as M. Mores doctrine teacheth.

He ſayth, that bodely ſeruice is not Latria. No but bodely ſeruice done & referred vnto hym▪ which is a ſpirite, is Idololatria.

He truſteth, that men know the Image from the Saint. I aſke M. More why God did hide Moſes body & diuers Moſes. other. The Iewes would haue knowen yt Moſes had not bene God, Moſes▪ bones. and that Moſes bones had not bene Moſes. And they knew that the braſē ſerpent was not God, and that yt golden The braſen Serpent. calues were not God, & that wod and ſtone were not God. But Syr there is euer a falſe imagination by. The world becauſe they can not worſhip God in the ſpirite, to repent of euill and to loue the lawe, and to beleue that he wyll helpe at al neede, therfore runne they vnto their owne imaginations, and thinke that God for ſuch ſeruice as they do to Images, will fulfill their worldly deſires: for godly cā they nought deſire. Now God is a ſpirite and wilbe worſhipped in hys woorde God is a ſpirite and wilbe worſhipped ſpiritually. onely which is ſpirituall, and wil haue no bodely ſeruice. And the ceremonies of the olde law he ſet vp, to ſignifie his word onely, and to keepe the people in mynde of hys teſtament. So that he which obſerueth any ceremony of any other purpoſe is an Idolater, that is, an Image ſeruer.

And when he ſayth, if men aſke women whether it were our Lady of Walſingam or Ipſwich that was ſaluted of Gabriel, or that ſtoode by Chriſt when he hung on the croſſe, they wyll ſay neyther nother. Then I aſke hym what meaneth it that they ſay, our Lady of Walſingam pray for me, our Lady of Ipſwich The Idolatrou • perſō worſhippeth the Image for yt Saint. pray for me, our Lady of Wilſdō pray for me, in ſo much y• ſome which recken thēſelues no ſmall fooles, make them roules of halfe an houre long, to pray after that maner. And they that ſo pray, thou mayſt • e ſure, meane our Lady that ſtoode by the croſſe, and her that was ſaluted therto.

Then he rehearſeth many abuſes, and how that womē ſing ſonges of ribaudry Proceſſion • , though they be abuſed may not be put downe. in proceſſions in cathedral churches, vnto which abhominatiōs yet our holy church that cānot erre, cōſent wyth full delectatiō. For on the one ſide they will not amende the abuſe. And on the other ſide they haue hyred M. More to proue with his ſophiſtry that ye things ought not to be put downe.

Then he bringeth in how the wilde Wilde Iriſhe. Welch mē. Iriſh and the Welch pray, when they go to ſteale. And aſketh whether, becauſe they abuſe prayer, we ſhould put all praying downe. Nay M. More, it is not like. Many thinges are altered for the abuſes ſake. Prayer is Gods commaundement, & where fayth is, there muſt prayer needes be & cannot be away. How be it, thynges that are but mens traditions and all indifferent thynges which we may be as well without as wyth, may well be put downe for their diſhonouring of God, thorow y• abuſe. We haue turned kiſſing in the Church into the Pax. We haue put downe watching all night in the church on ſaintes eues, for the abuſe. And Ezechias brake the Ezech • as. braſen ſerpēt 4. King. 18. for the abuſe. And euen ſo, ſuch proceſſions and the multitude of ceremonies, and of holydayes to, might as wel be put downe. And the ceremonies that be left would haue their ſignifications put to them, and the people ſhould be taught them. And on the Sondayes Gods woorde woulde be truely preached. Which if hys holy church would do, neyther the The true preaching of Gods worde remoueth theft and an other wickednes Iriſhe nor yet the Welſhe woulde ſo pray. By which praying and other like blyndneſſe M. More may ſee, that buzſing in Latine on the holy dayes helpeth not the hartes of the people. And I wonder that M. More can laugh at it and not rather weepe for compaſſion, to ſee the ſoules for which Chriſt ſhed hys bloud to periſh. And yet I beleue that your holy Church will not refuſe at Eaſter to receaue y• tithes of all that ſuch blynde people robbe, as well as they diſpence wyth all falſe gottē good that is brought them, and wyll lay the enſample of Abraham and Melchiſedeck for them.

The xii. Chapter.

IN the xij. he alleageth that S. Hierome and Auguſtine prayed to Saints, and concludeth, that if any ſecte be one better then an other they be the beſt. I anſwere, though he coulde proue that they prayed to Saintes, yet coulde he not proue hymſelfe thereby of the beſt ſect nor that it were good therefore to pray to Saints. For firſt the Apoſtles, Patriarkes and Prophetes were ſure to be folowed, which prayed to none. ☞ And agayne, a good man might erre in many thynges and not be damned, ſo that hys errour were not directly agayuſt A good mā may erre & yet not be dampned. the promiſes that are in Chriſtes bloud, neyther that he held them maliciouſly. As if I beleued that the ſoules were in heauē immediatly, and that they prayed for vs, as we do one for an other, and did beleue that they heard al that we ſpake or thought, and vppon that prayed to ſome Saint, to pray for me, to put hym in remēbrance onely, as I pray my neighbour, and without other truſt or confidence, and though all be falſe, yet ſhould I not be damned ſo lōg as I had no obſtinacie therein, for the fayth that I haue in Chriſtes bloud ſhould ſwalow vp that errour, till I were better taught, but M. More ſhould haue alleaged the places where they prayed vnto ſaintes.

And then he alleageth agaynſt hym ſelfe, that the miracles were wrought by God, to confirme hys doctrine and to teſtifie that the preacher there was a true meſſenger. But the myracles that confirme praying to Saintes, do not confirme. Th • myracles of Saintes confirme mans imaginations. Gods doctrine. But mans imaginations. For there was neuer man yet that came forth and ſayd, loe, the ſ • ul • s of the Saintes that be dead be in heauen in ioy with Chriſt, and God wyll that ye pray vnto them. In token whereof I do this or that miracle.

And when he triumpheth a little after, as though all were wonne ſaying, if our olde holy doctours were falſe and their doctrine vntrue and their miracles fayned, let them come forth and do miracles themſelues and proue ours fayned. Syr, ye haue no doctours that did myracles to ſtabliſhe your worſhippyng There were no doctours neither Apoſtles that did myracles to eſtabliſhe the worſhipping of • amages. of Images and ſo forth. Your doctrine is but the opinion of faythleſſe people, which to cōfirme yt deuil hath wrought much ſubtiltie. And as for the myracles done at Saints graues and at the preſence of reliques, as long as true myracles endured, and vntill the ſcripture was antentickly receaued, were done to confirme the preaching yt ſuch Saints had preached while they were aliue. And therto the myracles which Witches do, we confound not wyth other myracles, but wyth ſcripture we Witches. proue them not of God, but of the deuill, to ſtabliſhe a falſe fayth, & to leade from God, as your doctrine doth. And likewiſe where we can confound your where true doctrine is ſet forth▪ there needeth no myracle. falſe doctrine with autēticke & manifeſt ſcripture, there neede we to do no myracle. We bryng Gods teſtament cōfirmed wyth myracles for all that we do, & ye ought to require no more of vs.

And in like maner do ye firſt geue ☜ vs autenticke ſcripture for your doctrine. If ye haue no ſcripture, come Let y• Papiſtes for lacke of ſcriptures come torch and do miracles. forth and preach your doctrine, and cō firme it wyth a myracle. And then if we bring not autenticke ſcripture agaynſt you or confounde your myracle wyth a greater, as Moſes dyd the ſorcerers of Egipt, we wyll beleue you.

And when he ſpeaketh of tryall of Gods wor • to y• touchſtone to tri • myracles. myracles, what do ye to trie your myracles, whether they be true or fayned. And beſides that, Gods worde which ſhould be the triall ye refuſe and do all that ye can to falſifie it.

And when he ſpeaketh of ſectes of heretickes, I anſwere, that they which ye call heretickes, beleue all in one Chriſt, as the ſcripture teacheth, and ye in all ſaue Chriſt. And in your falſe The • ectes in y• popiſts church are almoſt innumerable. doctrine of your owne fayning wythout ſcripture, ye haue as many ſundry ſectes as all Monkes and Fryers and ſtudents in diuinitie in all your vniuerſities. For firſt yer ye come to diuinitie, ye be all taught to deny the ſaluation that is in Chriſt. And none of you teacheth an nother ſo much as the articles of your fayth. But follow almoſt euery man a ſundry doctour, & in ye ſcripture hys owue brayne, framyng it euer after the falſe opinions whiche he hath profeſſed yer he come at it.

And when he ſayth that God would ſoone vtter fayned myracles. I anſwere, Mahomets doctrine hath preuailed theſe viij. hundred yeares God hath had at all times one or another to improue yours wyth Gods woorde. And I aſke whether Mahometes fayned myracles haue not preuayled viij. hundred yeares. And your abhominable deedes worſe then the Turkes teſtifie that ye loue the truth leſſe then they. And vnto them that The cauſe of falſe miracles. loue not the truth hath God promyſed by the mouth of Paule 2. Theſſ. 2. to ſend them aboundaunce and ſtrength of falſe myracles, to ſtabliſhe them in lyes and to deceaue them and lead thē out of the way, ſo that they cannot but periſhe for their vnkindneſſe, that they loued not the truth to liue therafter, & to honour God in their members.

And whē he ſaith, the heretickes haue Where the Scripture is, there nedeth no miracles. no miracles. I anſwer, they nede not, ſo long as they haue autentickeſcripture.

And when he ſayth, God ſheweth no myracles for the doctoures of the heretickes. No more he nedeth not, for all they preach is the ſcripture confirmed wyth myracles, and receaued many hundred yeares agoe. And therefore God nedeth not to ſhew myracles for The preachers of the worde of God nede no miracles. them whyle they liue to ſtrength their preaching. And to ſhew myracles for them when they be dead, to moue the people to pray to them and to put their truſt in them as ye do in yours, were to make them Idoles & not Saintes.

And when he ſpeaketh of myracles done in their churches in tyme of perſecution. I anſwere, thoſe were not the miracles of your Churche but of them that beleued the Scripture and ſuffered for it, as yt heretickes do now. For ye had neuer perſecution for your falſe Falſe docctrine was neuer perſecuted. doctrine, which ye haue brought in beſides the Scripture, nor any that dyed for it: But ye perſecute and • lea, whoſ • euer with Gods woorde doth rebuke it. And as for your owne miracles of which ye make your boaſt, ye haue fayned them ſo groſly throughout al your The Papiſtes are aſhamed of their Legēd of lyes. Legendes of Saintes, that ye be now aſhamed of them and would fayne bee rid of thē if ye wiſt how with honeſtie, and ſo would ye of a thouſand thinges which ye haue fayned. And the cauſe why heretickes fayne no miracles as ye doe, is that they walke purely and entend no falſehead.

And why the deuill doth none for them, is that they cleaue faſt to Gods word whiche the deuill hateth and can do no miracles to further it, But to hinder it, as he doth with you. Read the The deuill hath holpē Popes to their dignities. ſtories of your Popes and Cardinals, & ſee whether the deuill hath not holpe them vnto their highe dignities. And looke whether your holy Byſhoppes come any otherwiſe vnto their promotions, then by ſeruing the deuil, in ſetting all Chriſtendome at variaunce, in ſheddyng bloud, in bringyng the common wealth to tyrāny and in teaching Chriſten Princes to • ule more cruelly then did euer any heathen, cōtrary vnto the doctrine of Chriſt.

And as for the Turkes and Saraſenes that ye ſpeake of, I aūſwere that they were Chriſtē once, at the leſt way for the moſt part. And becauſe they had no loue vnto the truth to liue their after The cauſe why the Turkes & Iewes ca • not come to to the truth as ye haue not, God did ſend them falſe miracles to cary them out of the right waye as ye be. And as for the Iewes, why they hyde out, is onely becauſe they haue ſet vp their own righteouſneſſe, as ye haue, and therfore can not admit the righteouſneſſe that is in Chriſtes bloud, as ye can not, and as ye haue forſworne it.

And when he ſayth, in that they haue miracles and the heretickes none, it is a Popiſh doctrine nedeth miracles but Chriſtes doctrine nedeth not now of miracles, for it was confirmed by Chriſt with myracles. ſure ſigne that they be the true Churche and the heretickes not. Had ye Gods word with your miracles and the heretickes doctrine were without, then it were true. But now becauſe ye haue miracles without Gods word, to confirme your falſe imaginatiōs, and they whiche ye call heretickes haue Gods word cōfirmed with miracles, fiue hū dred yeares together, it is a ſure ſigne that they be the true church & ye not, in as much alſo as Chriſt ſaith, that y• deceauers ſhall come with miracles: ye & in his name therto, as ye do. For whē chriſt ſaith there ſhal come in my name yt ſhal ſay he him ſelfe is Chriſt, who is Math. 24. that ſaue your Pope, that wilbe Chriſtes Ʋicare and yet maketh men to beleue The Pope commeth 〈◊〉 Chriſtes name with falſe miracles. in him ſelfe, in his Bulles & Calues ſkinnes and in what ſoeuer he liſteth. And who be thoſe falſe annoynted that ſhall come with miracles to deceaue the elect if it were poſſible, ſaue your Pope with his greſiamus?

And when he repeteth his miracles, to proue that the olde holy Doctours were good men in the right belefe. I aunſwere agayne, that the Doctours which planted Gods word watered it with miracles, while they were alyue, And whē they were dead God ſhewed The preachers of gods word confirmed the ſame with miracles whyle they were alyue. miracles at their graues, to confirme the ſame, as of Heliſeus. And that continued till the Scripture was full receaued and autenticke. But ye can not ſhew, nor ſhal any Doctour which beyng aliue preached your falſe doctrine confirmyng it with miracles, as God doth his Scripture.

Then ſayth hee, God had in the olde Teſtamēt good mē ful of miracles, whoſe liuing a man might be bold to folow, and whoſe, doctrine a man might beleue by reaſon of theyr miracles, and then iuggleth God ſuffe • eth ſuch as haue no loue to hys truth, to be deceaued with lying miracles. ſaying: if God ſhould not ſo now in the new Teſtamēt haue Doctours with miracles to confirme their doctrine and liuynges, but contrarywiſe ſhould bryng to paſſe or ſuffer to bee brought to paſſe with falſe miracles, that his church ſhuld take hypocrites for Saintes, which expoſided the Scripture falſly, then ſhould hee deceaue his Church and not haue his ſpirite preſent in his Church, to teach them all truth, as he promiſed them. I aunſwer, God ſuffereth not his Church Why the Pope tell. to be deceaued: But he ſuffereth the popes Church: becauſe they haue no loue vnto the truth to lyue after the lawes of God, but conſent vnto all iniquitie, as he ſuffered the Churche of Mahomet. Moreouer y• gift of miracles was not all way amōg the preachers in the old Teſtament. For Iohn Baptiſt did In the Popiſh church all miracles are wrought by dead Saintes. no miracle at all. The miracles were ceaſed longyer Chriſt. And as for you in the Popes kingdome had neuer mā that either confirmed Gods doctrine, or your owne with miracles. All your Saintes be firſt Saints when they be dead and then do firſt miracles, to confirme tithes and offeringes & the Poetrie which ye haue fayned, and not true doctrine. For to confirme what preachyng S. Thomas of Cā terbury. doth S. Thomas of Canterbury miracles? He preached neuer nor liued any other life then as our Cardinall, and for his miſchief dyed a miſchieuous death. And of our Cardinall, if we be not diligent, they will make a Saint alſo and make a greater relique of his ſhew then of the others. Thomas de Aquino

And of your dead Saintes let vs take on • for an example. Thomas de Aquino is a Saint full of miracles, as Friers tell. And his doctrine was, that our Lady was borne in original ſinne. Dunce. And Dunce doyng no miracle at all, becauſe I ſuppoſe no man wotteth where he lyeth, improueth that with his ſophiſtrie and affirmeth the contrary. And of the contrary hath the Pope, for the deuotiō of that the gray Friers gaue him, ye may well thinke, made an Article of the fayth. ☜

And finally as for the miracles, they are to make a man aſtonied & to wonder Miracles. and to draw him to heare the word earneſtly, rather then to write it in his hart. For whoſoeuer hath no other felyng of the law of God that it is good, then becauſe of miracles, the ſa •… e ſhall beleue in Chriſt, as did Symon Magus and Iudas: and as they that came out of Egypt with Moyſes, and fell away Our fayth may not be grounded onely vpon miracles, but vpon the worde of God. at euery temptation, & ſhall haue good workes like vnto our Popes, biſhops and Cardinals. And therfore when the Scripture is fully receaued, there is no nede of miracles. In ſo much that they which will not beleue Moſes and the Prophetes when the Scripture is receaued, the ſame wilbe no true beleuers by the reaſon of miracles, though one aroſe from death to lyfe to preach vnto them by the teſtimonie of Chriſt.

And agayne, how doth S. Hierome, Auguſtine, Bede and many other old Doctours that were before the Pope was cropt vp into ye conſciences of mē and had ſent forth his dānable ſectes, to preach him vnder yt name of Chriſt, as Chriſt propheſied it ſhould be, expounde this text, thou art Peter and vppon this rocke I will builde my Math. 1 • . Church, and this text, Peter feede my Iohn. 21. ſheepe, and all power is geuen me in heauen and in earth, and innumerable ſuch textes cleane contrary vnto all thoſe new old holy doctours that haue made the Pope a God? They knew of no power that man ſhould haue in the kyngdome of Chriſt, but to preache Chriſt truly. They knew of no power The Apoſtles of Chriſte knew no ſuch authoritie as the Pope now vſurpeth. that the Pope ſhoulde haue to ſend to Purgatory or to deliuer thence, neither of any Pardons nor of any ſuch confeſſion as they preach and teach, neither were many that are articles with you, Articles of their faith. They all preached forgeueneſſe of ſinnes thorough repentaunce toward the law and fayth in our Sauiour Chriſt, as all the Scripture playnly doth and can no otherwiſe be taken, and as all the hartes of as many as loue the law of God, do fele, as ſurely as the finger feeleth the fyre hoate.

An aunſwere vnto Maſter Mores third booke.

IN his third boke he procedeth forth as before to proue that the opinions which the Popiſh teach without Scripture are of equal authoritie with the Scripture. He aſketh what if there had neuer bene Scripture written? I aunſwere, What i • there had bene no ſcripture. God careth for his elect & therfore hath prouided them of Scripture, to trie all thynges and to defend them from all falſe Prophetes. And I ſay moreouer that if there had ben no ſcripture written, that God for his mercy & fatherly loue and care toward his elect muſt haue prouided, that there ſhould neuer haue bene hereſies or againſt all tymes when ſectes ſhould ariſe, haue ſtyred vp preachers to cōfound the he reſies with miracles. Take this example, the Grekes haue the Scripture & Grekes. ſerue God therin much more diligently thē we. Now let vs geue that there were no Scripture, but that we receaued all our fayth by ye authoritie of our elders, & the Grekes by ye authoritie of God to 〈…〉 •… de hereſ •… cauſed the ſcriptures to be written▪ their elders. Whē I ſhall diſpute with a Greke about the articles of the fayth which my elders taught me and his elders deny, as eareconfeſſion, the holy pardons of the Pope and all his power that he hath aboue other Biſhops & many other thynges beſide the Scripture which we hold for articles of our faith & they deny. If there be no other proofe of either part, then to ſay, my elders which cā not erre ſo affirme, & that he ſhould aunſwere, his Elders which can not not erre ſo deny, what reaſon is it, that I ſhould leaue the authoritie of my elders and goe & beleue his, or that he ſhould leaue the authoritie of his elders and come and beleue myne? none at all verely. But the one partie muſt ſhew a miracle or els we muſt referre our cauſes vnto autēticke ſcripture receaued in olde tyme, & confirmed wyth myracles, and therewith trie the controuerſie of our Elders.

And when he aſketh, whether there Noe. were no true fayth from Adam to Noe. I anſwere, that god partly wrote their fayth in their ſacrifices and partly the Patriarkes were ful of miracles as ye may ſee in the Bible.

And when More to vtter his darcknes and blynde ignoraunce ſayth, that they which were ouerwhelmed wyth No yes floud, had a good faith, and bringeth for hym Nicolaus de Lira. I anſwere, that Nicolaus de Lira delirat. For it is What faith •… th. impoſſible to haue a fayth to be ſaued by except a man conſent vnto Gods law with all his hart and all his ſoule, that it is righteous, holy, good, and to be kept of all men, and thereuppon repent that he hath broken it, and ſorow that his fleſh moueth vnto the contrary, and then come and beleue that god for his mercy will forgeue him all that he hath done agaynſt the lawe, & wyll helpe hym to tame his fleſh, and ſuffer his weakenes in the meane ſeaſon, till Where true faith is, there is repentaūce and amēdment of 〈◊〉 . he be waxed ſtronger: which fayth if they that periſhed in Noyes floud had had, they coulde not but haue mended their liuinges, and had not hardened their harts thorow vnbeliefe, and prouoked the wrath of God, and waxed worſe and worſe an hundred & twenty yeares which God gaue thē to repent, vntill God could no lōger ſuffer thē, but waſhed their filthines away with ye floud (as he doth ye Popes ſhamefull ☜ abhominacions with like invndacions of water) & deſtroyed thē vtterly.

And whē he aſketh whether Abrahā beleued no more thē is writtē of him. I aſke him how he will proue that there Abraham. was no writing in Abrahams time, & that Abrahā wrot not. And againe, as for Abrahams perſon, he receaued his faith of God, which to cōfirme vnto other, myracles were ſhewed dayly.

And when he fayneth forth, that The elder • did erre. they beleued onely becauſe they knew their elders coulde not erre. How could they know that without myracles or wryting confirmed wyth myracles, more thē the Turke knoweth that hys elders ſo many hundred yeares in ſo great a multitude can not erre & teach falſe doctr • ne to damne the beleuers. And ye contrary doth M. More ſee in all ye Bible, how after all was receaued in The elders in ye time of the Iewes did erre. ſcripture confirmed with myracles, & though miracles ceaſed not, but were ſhewed dayly, yet ye elders erred & fell to idolatry, an hūdred for one yt bode in the right way, and led the younger in to errour wyth them ſo ſore, that God to ſaue the younger, was faine to deſtroy the elders and to begin his teſtamēt a freſhe with the new generatiō.

He ſeeth alſo that ye moſt part were alway Idolaters for all the ſcripture The Scribes, Phariſeis and Elders did erre. and true myracles therto, and beleued the falſe miracles of the deuill, becauſe his doctrine was more agreable vnto their carnall vnderſtanding, then the doctrine of Gods ſpirit, as it now goeth wyth the Pope: did not y• Scribes, Phariſeis, and Prieſtes which were the elders erre?

And when he aſketh, who taught the church to know the true ſcripture from falſe bookes. I anſwere, true miracles The ſcripture was aucthoriſed by true myracles. that confounded the falſe, gaue authoritie vnto the true ſcripture. And therby haue we euer ſince iudged all other bookes and doctrine.

And by that we know that your legendes Falſe bookes ſet forth by the Papiſtes. be corrupt wyth lies. As Eraſmus hath improued many falſe bookes which ye haue fayned and put forth in the name of S. Hierom, Auguſtine, Ciprian, Eraſmus. Dioniſe and of other, partly wyth autenticke ſtories, and partly by ye ſtile and latine and like euident tokens.

And when M. More • ayth (vnto thē that beleue nought but ye ſcripture) he will proue with ye ſcripture, that we be bounde to beleue the church in thinges, wherefore they haue no ſcripture. Becauſe God hath promiſed in the ſcripture, that the holy ghoſt ſhall teach hys church all truth. Nay, that text wil not proue it. For the firſt Church taught nought but they cōfirmed it with myracles which coulde not be done but of God, till the ſcripture was autentickly receaued. And the Church folowing The true church teacheth nothing but that which the ſcripture proueth and mainteineth. teacheth nought that they will haue beleued as an article of the fayth, but that which the ſcripture proueth and mainteineth. As S. Auguſtine proteſteth of his workes that men ſhould compare them vnto the ſcripture, & therby iudge them and caſt away whatſoeuer the ſcripture did not allow. And therfore they that will be beleued without ſcripture are falſe hypocrites and not Chriſtes church. For though I know that that meſſenger which Chriſt ſendeth can not lie, yet in a cō • any where many liers be, I can not know which is he without a token of ſcripture or of miracle.

And when he ſayth, the ſcripture it ſel • e maketh vs not to beleue the ſcripture, but the church teacheth vs to know the ſcripture: for a man might read it & not beleue it. And ſo I ſay, that a man might heare you preach and yet beleue The Pope hideth the ſcripture. you not alſo. And I ſay therto, that your church teacheth nor to know the Scripture, but hideth it in the Latine from the common people. And from The Papiſtes hide ye ſcripture. them that vnderſtand latine they hid the true ſe •• e wyth a thouſand ſal • e gloſes.

And I ſay moreouer that the ſcripture is the cauſe why men beleue the The ſcripture is the cauſe why men beleue y• ſcripture. ſcripture as well as a preacher is the cauſe why men beleue hys preachyng. For as he that firſt tolde in England that the Rhodes was taken, was the cauſe why ſome beleued it, euen 〈◊〉 might writing ſent from thoſe parties be the cauſe that ſome men which red it beleued it. M. More will ſay, that letter had his authoritie of the man that ſent it, and ſo hath the • cripture her authority of the church. Nay, the ſcripture hath her authoritie of him that ſent it, that is to wete of God, which thing the miracles did teſtifie, and not of the man that brought it. He will ſay, thou knoweſt ye ſcripture by their ſhewing. I graunt at the begynnyng I doe.

Then will he ſay, why ſhould ye not beleue them, in all their other doctrine The Papiſtes docctrine is n •• to be beleued wiihou • ſcripture. beſides the ſcripture & in al their expoſitions of y• ſcripture, as well as ye beleue them, when they tell you that ſuch and ſuch bokes are the ſcripture. May they not ſhew you a falſe booke? yes, and therfore at the beginning I beleue all a like. Euery lye that they tell out of their owne braines we beleue to be ſcripture, and ſo ſhould I beleue thē if they ſhewed me a • alſe booke, but whē I haue read the ſcripture and fynd no • their doctrine there nor depend thereof, I do not geue ſo great credence vnto their other doctrine as vnto ye ſcripture. Why? For I finde mo wi •• eſſes vnto the ſcripture thē vnto their other doctrine. I finde whole nacions and Why the 〈◊〉 is not to be beleued wt out ſcripture, & why he is not the true church. countryes that receaue the ſcripture & refuſe their other doctrine and their expoſitions in many places. And I finde the ſcripture otherwiſe expounded of them of olde tyme thē they which now will be the church expound it. Wherby their doctrine is the more ſuſpect. I finde mention made of the ſcripture in ſtories, that it was, when I can finde no mencion or likelihode that their doctrine was. I finde in all ages The doctrine of the Papiſtes hath bene 〈◊〉 reſiſted by ye ſcripture. that men haue reſiſted their doctrine with the ſcripture & haue ſuffred death by the hundred thouſandes in reſiſting their doctrine. I ſee their doctrine brought in and mainteined by a contrary way to that by which the ſcripture was brought in. I finde by the ſelfe ſame ſcripture, when I looke diligently thereon, that their other doctrine can not ſtand therewith.

I finde in the ſcripture that they What thinges 〈◊〉 finde in ſcripture. Rom. 〈◊〉 . which haue not Chriſtes ſpirite to follow the ſteppes of his liuing pertaine not vnto Chriſt. Rom. viij. I finde in the ſcripture, that they which walke in their carnall birth after the maner of the children of Adam cānot vnderſtād the thinges of the ſpirit of God. 1. Cor. 1. Cor. • . 2. I finde in the ſcripture that they 1. Cor. 2. which ſeeke glory cā not beleue Chriſt. Ioh. 5. I finde in ye ſcripture that they Iohn. 5. which ſubmit not thēſelues to do ye wil of God, can not know what doctrine is of god and what not. Ioh. 7. I finde Iohn. 7. in the ſcripture, Iere. 31. & Heb. 8. that all the children of God, which only are the true members of his church haue Heb. 8. euery one of them the law of god written in their hartes: ſo that if there were no law to compell, they would yet naturally out of their owne hartes keepe the law of God: yea and againſt violence compelling to the contrary. And I ſee that they which wil be the church (and to proue it hath not ſo great truſt in the ſcripture as in their ſophiſtrie & in the ſword which they haue ſet vp in all landes to keepe them with violence in the roome) are ſo farre of frō hauing the lawes of God written in their hartes, that they neither by Gods lawe The Papiſtes will neither by Gods lawe nor mans refraine frō their wicked liuyng. nor mans refraine from their opē outward wicked liuing. Looke in the Chronicles what bloude it hath cofle England to attempt to bring thē vnder the law, yea and ſee what buſines ye Realme hath had, to keepe the Prelates within the Realme from taking the benefices with them and lying at Rome, and yet ſcarſely brought it to paſſe, for all that the Pope hath the ſtint of euery Byſhoppricke and of euery great Abbey therto as oft as any is voyde, yer a new be admitted to the roome. And I ſee thē bond vnto their owne will, & both to do and to conſent vnto other to do al that God hath forbiddē. I ſee thē of all people moſt vain glorious. I ſee them walke after their Iohn. 10. fleſhly birth. I ſee them ſo farre of frō the Image of Chriſt, that not onely they will not dye for their flocke after his enſample, but alſo, yer they would loſe one towne, or vilage, any polling or priuilege which they haue falſly gotten, bryngyng them ſelues into good paſtures with wiles & ſhuttyng theyr The Papiſtes will loſe nothing that belongeth to them. flocke without, they would caſt away an hundred thouſand of thē in one day and begger their Realmes, yea and interdite them and bring in ſtraunge nations, though it were the Turke, to cō quere them and ſlea them vp, ſo much as the innocent in the cradle. And I ſee that their other doctrine is for their vā tage onely & that therewith they haue gotten all that they haue.

And I finde in the Scripture that ye Iewes before the cōmyng of Chriſt, knew that thoſe bookes were the ſcripture by the Scribes and ye Phariſeis. And yet as many as beleued their other doctrine and many expoſitions of Chriſt deliuered the Iewes out of errour. the ſcripture were deceaued, as ye ſee, and how Chriſt deliuered them out of errour. And I ſee agayne (which is no ſmall miracle) that the mercyfull care of God to keepe the Scripture to be a ☜ teſtimonie vnto his elect, is ſo great, that no men be more gelous ouer the bookes, to kepe them and ſhew them, and to alledge, that they be the Scripture of God and true, then they which when it is read in their eares haue no power to beleue it, as the Iewes and the Popiſh. And therfore becauſe they neither can beleue it falſe, neither conſent None haue more care of the ſcripture, then thoſe that beleue it not. that it is true as it ſoundeth playnly in their eares in that it is ſo contrary vnto their fleſhly wiſedome, from which they can not depart, they ſeke a thouſand gloſes to turne it into an other ſenſe, to make it agree vnto their beaſtlyneſſe, and where it will receaue no ſuch gloſes, theyr they thinke that no man vnderſtandeth it.

Then in the end of the Chapter M. More cōmeth vnto his wiſe concluſion and proueth nothing ſaue ſheweth his ignoraunce, as in all thyng. He ſayth we beleue the doctrine of the Scripture without Scripture, as for an example, the Popes pardons, becauſe onely that the Church ſo teacheth, though no Scripture confirmeth it. Why ſo? becauſe ſayth he the holy ghoſt by inſpiration, if I doe my endeuour and captiuate mine vnderſtandyng, teacheth me to beleue the Church concernyng Gods worde taught by the Churche and grauen in mens hartes with out Scripture, as well as he teacheth vs to beleue wordes written in the Scripture. Marke where hee is now. Afore hee ſaith, the Scripture cauſeth vs not to beleue the Scripture, for a man may M. More reaſoneth agaynſt himſelfe. read it & beleue it not. And much more the preacher maketh vs not to beleue ye preacher, for a man may heare him and beleue him not alſo. As we ſee the Apoſtles could not cauſe all men to beleue them. For though the Scripture be an outward inſtrument and the preacher alſo to moue mē to beleue, yet the chief and principall cauſe why a man beleueth or beleueth not is within. That is the ſpirite of God teacheth his children ☜ to beleue and the deuill blyndeth his children and kepeth them in vnbeleffe and maketh them to conſent vnto lyes & thinke good euill & euill good. As the Actes of the Apoſtles ſay in many Actes. 13. places there beleued as many as were ordeyned vnto euerlaſtyng lyfe. And Chriſt ſayth Iohn. viij. they that Iohn. 8. be of God heare Gods word. And vnto the wicked Iewes he ſaith ye cā not beleue becauſe ye be not of God. And in the ſame place ſayth he, ye be of your father the deuill and his will ye will do, and he bode not in the truth, & therfore will not ſuffer his children to conſent to the truth. And Iohn in ye x. ſaith They that preach not Chriſt truty are murtherers. Chriſt, all that came before me, be theeues & murtherers, but my ſhepe heard not theyr voyces. That is, all that preach any ſaluatiō ſaue in Chriſt murther ye ſoules. Howbeit Chriſtes ſhepe could not conſent to their lyes, as the reſt cā not but beleue lyes, ſo that there is euer a remanaunt kepte by grace. And of this I haue ſene diuers examples. I haue knowen as holy men as might be, as the world counteth holyneſſe, which at the houre of death had no truſt in God at all, but cryed caſt holy water, light the holy candell, and ſo forth, ſore lamentyng that they muſt dye. And I haue knowen other which were deſpiſed, as men that cared not The end of hipocrites. for their diuine ſeruice, which at death haue falſen ſo flat vppon the bloud of Chriſt as is poſſible and haue preached vnto other mightyly as it had bene an Apoſtle of our Sauiour and comforted them with comfort of the lyfe to come & haue dyed ſo gladly, that they would haue receaued no worlds good, to bide ſtill in the fleſh. And thus is M. More Predeſtination. fallen vpō predeſtination and is compelled wiſh violence of Scripture to confeſſe that which he hateth and ſtudieth to make appeare falſe, to ſtabliſh freewill with all, not ſo much of ignoraunce I feare as for lucres ſake and to get honour, promotiō, dignitie and money by helpe of our mitred monſters. Take exāple of Balam the falſe Balam. Prophet which gaue counſell & ſought meanes, through like blynd couetouſneſſe, to make the truth and propheſie which God had ſhewed him falſe. He had the knowledge of ye truth but with out loue therto and therfore for vauntage became enemy vnto the truth, but what came of hym?

But M. More pepereth his concluſiō leſt men ſhould feele the taſt, ſaying, if we endeuour our ſelues and captiue our vnderſtandyng to beleue. O how betleblynd is fleſhly reaſon? the will hath none operation at all in the workyng of fayth in my ſoule, no more then the child hath in the begettyng of hys father. For ſayth Paule it is the gift of God and not of vs. My witte muſt cō clude good or bad yer my will can loue or hate. My witte muſt ſhew me a true Wit muſt firſt ſhew a cauſe, and then will is ſturted to worke. cauſe or an apparent cauſe why, yer my will haue any workyng at all. And of that peperyng it well appeareth what the Popes fayth is: euen a blynd imagination of their naturall witte, wrought without the light of the ſpirite of God, agreing vnto their voluptuous luſtes in which their beaſtly wil ſo deliteth that hee will not let their wittes attēde vnto any other learning for vnquietyng hym ſelfe and ſtyrring from his pleaſure and delectation.

And thus we be as farre a ſunder as euer we were and his mighty argumentes proue not the value of a poding pricke. M. More feeleth in his hart More feeleth. by inſpiration and with his endeueryng him ſelf and captiuatyng his vnderſtandyng to beleue it, that there is a Purgatory Purgatory as whot as hell. Wherein if a ſily ſoule were appointed by God, to lye a thouſand yeares, to purge him with all, the Pope for the value of a Popiſh doe trine concernyng Purgatory groat ſhall commaunde him thence ful purged in the twinkelyng of an eye, & by as good reaſon if her were goyng thence, kepe him there ſtill. He feeleth by inſpiration and in captiuatyng hys wittes that the Pope can worke wonders with a Caiues ſkinne, that he can commaunde one to eate f • eſh though he be neuer ſo luſty, and that an other eate none on payne of dānatiō, though The pope, how he can both forgeue and receiue ſinne. he ſhould dye for lacke of it: and that he can forgeue ſinne and not the payne, & as much and as litle of the payne or all if he luſt, and yet can neither helpe hym to loue the law or to beleue or to hate the fleſh, ſeyng he preacheth not. And ſuch thinges innumerable. M. More feleth true, and therfore beleueth that the Pope is the true Church.

And I cleane cōtrary fele that there Tyndall feeleth Purgatory is no ſuch worldly and fleſhly imagined Purgatory. For I feele that the ſoules be purged onely by the word of God & doctrine of Chriſt, as it is written Iohn. xv. ye be cleane through the Iohn. 15. word, ſaith Chriſt to his Apoſtles. And I feele agayne that he which is cleane through the doctrine, needeth not but to waſhe his feete onely, for his head & handes are cleane all ready Iohn. xiij. Iohn. 13. that is, he muſt tame his fleſh & kepe it vnder for his ſoule is cleane all ready through the doctrine. I feele alſo that bodyly payne doth but purge the body Bodyly payne purgeth the body, and not ye ſoule, onely: in ſo much that the payne not onely purgeth not the ſoule, but maketh it more foule, except that there be kynde learning by, to purge the ſoule: ſo that the more a mā beateth his ſōne, the worſe he is, except he teach him louingly & ſhew him kindneſſe beſides, partly to kepe hym from deſperation and partly that he fall not into hate of his father and of his commaundement thereto, and thinke that his father is a tyraunt and his law but tyranny.

M. More ſeleth with his good endeuour & inſpiration together, that a man M. More • o of an euil opinion. may haue the beſt fayth coupled with the worſt lyfe and with conſentyng to ſinne. And I feele that it is impoſſible to beleue truly except a mā repent, and that it is impoſſible to truſt in y• mercy y• is in Chriſt or to fele it, but y• a man muſt immediatly loue God & his commaundementes, and therfore diſagree & diſconſent vnto the fleſhe, and be at bate therewith and fight agaynſt it. And I feele that euery ſoule that loueth y• law and hateth his fleſhe and beleueth in Chriſtes bloud, hath his ſinnes which he committed and payne which he deſerued in haryng the law and conſentyng vnto his fleſh, forgeuen him, by that fayth. And I feele that the frailtie Faith in Ch •… 〈◊〉 purchaſeth forg •… of ſinne. of the fleſh agaynſt whiche a beleuyng ſoule lighteth to ſubdue it, is alſo forgeuen and not rekened or imputed for ſinne all the tyme of our curyng: as a kynde father and mother reken not or impute the impoſūbilitie of their yoūg children to conſent vnto their law, and as when the children be of age and conſent, thē they reken not nor impute the impoſſibilitie of the fleſh to folow it immediatly, but take al a worth and loue them no leſſe, but rather more tenderly then their old and perfect children that do their commaundemētes, ſo long as they go to ſchole & learne ſuch thynges as their fathers & mothers ſet thē to.

And I beleue that euery ſoule that repēteth, beleueth and loueth the law, is thorough that fayth a member of Chriſtes Churche and pure without ſpot or wrincle, as Paule affirmeth. Ephe. v. And it is an Article of my beleffe Ephe. 5. that Chriſtes elect Church is holy and pure without ſinne and euery mē ber There is no purgatory for hym that dyeth repent • unt & beleueth. of the ſame, thorow faith in Chriſt, and that they be in the full fauour of God. And I feele that the vncleaneſſe of the ſoule is but the conſent vnto ſin and vnto the fleſhe. And therefore I feele that euery ſoule that beleueth and conſenteth vnto the lawe, and here in this life hateth his fleſh and the luſtes therof, and doth his beſt to driue ſinne out of his fleſh, and for hate of the ſinne gladly departeth from his fleſh, when he is dead (and the luſtes of the fleſhe ſlaine with death) needeth not as it were bodely tormenting to be purged of that wherof he is quit already. And therfore if ought remaine, it is out to be taught and not to be beaten. And I feele that euery ſoule that beareth fruit in Chriſt ſhalbe purged of the father to beare more fruit day by day, as it is written Ioh. xv. not in the Popes Iohn. 15. Purgatory where no man feeleth it, but here in this life ſuch fruit as is vnto his neighbours profite, ſo that he which hath his hope in Chriſt purgeth himſelfe here, as Chriſt is pure. 1. Ioh. 1. Iohn. 〈◊〉 . 3. and that euer yet the bloud of Ieſus onely doth purge vs of all our •… s for the imperfectnes of our woorkes. And I feele that the forgeuenes of ſinnes is to remitte mercifully the payne that I haue deſerued. And I do beleue that the payne that I here ſuffer in my Payne of ſinne. fleſhe is to keepe the body vnder, and to ſerue my neighbour, and not to make ſatsfaction vnto god for the ſore ſinſes.

And therfore when the Pope deſcribeth God after his couetous complexion, and when M. More feleth by inſpiration 〈◊〉 popes 〈◊〉 . and captiuating his wittes vnto the Pope, that God forgeueth the euerlaſting payne and will yet puniſh Purgatory pr •… to y• Pope. me a thouſand yeares in the Popes purgatory, that leauen ſauoreth not in my mouth. I vnderſtand my fathers wordes as they ſound, and after the moſt mercifull maner and not after the Popes leauen and M. Mores captining his wittes, to beleue that euery Poetes fable is a true ſtory. There is no father here that puniſheth his ſonne to purge hym, when he is purged already and hath vtterly forſaken ſinne and eu •• l, and hath ſubmitted himſelfe vnto his fathers doctrine. For to puniſhe a man that hath forſaken ſinne of his owne accorde, is not to purge him, but to ſatiſfie the luſt of a tyrant. Neyther ought it to be called Purgatory, but a Iayle oftormenting and a ſatiſfactory. Purgatory to a tormenting Iayle as y• Pope maketh it. And when the Pope ſayth it is done to ſatiſfie the righteouſnes as a iudge. I ſay we that beleue haue no iudge of him, but a father, neither ſhal we come into iudgemēt as Chriſt hath promiſed vs, but are receaued vnder grace, mercy, and forgeuenes. Shew the Pope a litle money, and God is ſo Money diſpatcheth Purgatory mercifull that there is no Purgatory. And why is not the fire out as well, if I offer for me the bloud of Chriſt? If Chriſt hath deſerued all for me, who gaue the Pope might to keepe part of his deſeruinges from me, and to buy & ſell Chriſtes merites, & to make marchaundiſe ouer vs wyth fayned wordes. And thus as M. More feleth that y• Pope is holy church, I feele that he is Antichriſt. And as my feeling can be The Pope is Antichriſt. no proofe to him, no more cā his wyth all his captiuating his wittes to beleue phantaſies be vnto me, wherefore if he haue no other probation to proue that the Pope is holy church, then that his hart ſo agreeth vnto hys learning, he ought of no right to cōpell with ſword vnto his ſect. How be it there are euer two maner people that will cleaue vnto God a fleſhly, and a ſpirituall. The ſpirituall which be of God ſhall heare Gods woorde and the children of the truth ſhall conſent vnto the truth. And contrary, the fleſhly and children of The fleſhly children do naturally conſent vnto lyes. falſhead and of the deuill, whoſe harts be full of lyes, ſhall naturally conſent vnto lyes (as young children though they haue eate themſelues as good as dead with fruit, yet will not nor cā beleue him that telleth them that ſuch fruit is nought: but him that prayſeth them wyll they heare and eate themſelues ſtarcke dead, becauſe their harts be full of lyes, and they iudge all thinges as they appeare vnto the eyes). And the fleſhly mynded, aſſoone as he beleueth of God as much as the deuill The fleſhly mynded can neuer conſent vnto Gods law. doth, he hath inough, and goeth to and ſerueth God with bodely ſeruice as he before ſerued his Idoles, and after his owne imaginacion and not in the ſpirite, in louing his lawes and beleuing his promiſes or longing for them: no if he myght euer liue in the fleſhe, he would neuer deſire them. And God muſt do for him againe, not what he The fleſhly perſecute them of the ſpirite. hath promiſed, but what he luſteth. And his brother y• ſerueth God in ye ſpirit according to Gods word, hym will the carnall beaſt perſecute. So that he which will godly liue muſt ſuffer perſecution vnto the worldes end, according vnto the doctrine of Chriſt and of his Apoſtles, and according vnto the enſamples that are gone before.

And finally, I haue better reaſons for my feeling that the Pope is Antichriſt then M. More hath for his endeuoring himſelfe and captiuing his wits The true church is not wt out a ſigne of a miracle to proue that it is Gods church. that h • is the true Church. For the church that was the true meſſenger of God hath euer ſhewed a ſigne and a badge therof, eyther a preſent myracle or autentickeſcripture, in ſo much that Moſes when he was ſent, aſked how ſhall they beleue me, & God gaue him a ſigne, as euer before and ſince. Neither was there any other cauſe of the writing of the new & laſt & euerlaſting teſtamēt, then that when miracles ceaſed, we might haue wherwith to detende our ſelues againſt falſe doctrine and hereſies. Which we coulde not do, if we were bound to beleue that were no where written. And agayne, if the The popes life & doctrine is more wicked thē the Turkes & all ye heathē that euer were. Pope coulde not erre in his doctrine, he coulde not ſinne of purpoſe and profeſſion, abhominably and opēly aboue the Turkes and all the heathen that euer were, and defend it ſo maliciouſly as he hath viij. hundred yeares long, and will not be reformed, and maketh them his Saintes and his defenders y• ſinne as he doth. He perſecuteth as the carnall church euer did. Whē the ſcripture is away, he proueth his doctrine with the ſcripture, and aſſoone as the ſcripture commeth to light he runneth away vnto his ſophiſtrie and vnto his ſworde. We ſee alſo by ſtories how your confeſſion, penaunce & pardons are come vppe, and whence your purgatory is ſprong. And your falſhead in the ſacraments we ſee by opē ſcripture. And all your workes we rebuke with the ſcripture, and therwith proue that the falſe beleife that ye couple to them, may not ſtand with the true faith that is in our Sauiour Ieſus.

The ſecond chapter.

IN the end of ye ſecōd chapter he bringeth in Euticus that fell out at a window Euticus. Act. 20. whō ſaith he, S. Paules merites did recouer. Ʋerely Paule durſt not ſay ſo, but that Chriſtes merites did it. Peter ſayth Act. 3. Ye men of Actes. 3. Iſraell, why gaſe ye and ſtare vppon vs, as though we by our power and godlines had made this man go. Nay the name of Ieſus and faith that is in All glory and honour is to be geuen to the name of Ieſu. him, hath geuen him ſtrength & made him ſounde: And euen here, it was the name of Ieſus thorow Paules fayth that did that miracle, and not Paules merits, though he were neuer ſo holy.

The third Chap.

IN the iij. chapter he ſayth that Bilneyes iudges (which he yet nameth not for feare of ſclaundering thē) were indifferent. Nay, they that take rewardes Iudges. be not indifferent. For rewardes and giftes blinde the eyes of the ſeeing and peruert the woordes of the righteous. Deut. 17. Now al they that be ſhoren take great rewardes to defende Deut. 17. Pilgrimages, Purgatory, and praying vnto Saintes: euen the third part I trow of all Chriſtendome. For Purgatory to the foundation of Abbeyes, Colledges. &c. all they haue, they haue receaued in the name of purgatory, and of Saintes, & on that foundation be all their biſhopprickes, Abbeyes, colledges and Cathedrall churches built. If they be indifferent Iudges, they muſt be made ſeruaunts, and do ſeruice, as their dutie is. And whē they haue done a quarters ſeruice, then geue them wages as right is, vnto euery mā that laboureth in Chriſtes harueſt a ſufficient liuyng, and no more, and that in the name of his labour, and not of Saintes, and ſo forth. And then they ſhall be more indifferent Iudges, when there cōmeth no vauntage to iudge more on one ſide then an other.

The fourth Chap.

IN the ende of the fourth he ſaith, the man tooke an othe ſecretly, and was diſmiſſed with ſecret penaunce. O ypocrites, why dare ye not do it openly.

The fift Chapter.

IN the fift the meſſenger aſketh hym whether he were preſent. And hee denyeth and ſayth euer, hee heard ſaye Alas Sir, why take you bribes to defende that you know not? why ſuffer you not them that were preſent, and to whom the matter perteineth, to lye for themſelues?

Then he ieſteth out the matter with M. More is a commō • eſter and a ſcoūer. Wilken and Simken, as he doth Hunne and euery thing, becauſe men ſhoulde not conſider their falſhead earneſtly. Wherein behold his ſuttle cōueiaunce. He aſketh, What if Simken would haue ſworne that he ſaw men make thoſe printes. Whereunto M. More aunſwereth vnder the name of, quod he, that he would ſware, that beſides the loſſe of the wager, he had loſt his honeſty and hys ſoule thereto. Beholde this mans grauitie, how coulde you that do whē the caſe is poſſible. You ſhould haue put him to his proues, and bid him bring recorde.

Then ſayth he, the church receaueth ☞ no mā conuict of hereſie vnto mercy, but of mercy receaueth him to open ſhame. Of ſuch mercy, God geue them plenty that are ſo mercyfull.

Then he ſheweth how mercyful they were to receaue the man to penaūce that abode ſtill in periury and deadly ſinne. O ſhameleſſe hypocrites how can ye receaue into the congregation of Chriſt an open obſtinate ſinner that repētet • not, when ye are commaūded of Chriſt to caſt all ſuch out? And agayn, O Scribes The Papiſtes are cruell and vnmercyfull. and Phariſeis, by what example of Chriſt and of his doctrine can ye put a man that repenteth vnto opē ſhame and to that thyng whereby euer after he is had in deriſion among his brethren of whom he ought to be loued & not mocked: Ye might enioyne honeſt thynges, to tame his fleſh, as prayer and faſting: and not that which ſhould be to him ſhame euer after and ſuch as ye your ſelues would not do.

The vij. Chapter.

IN the vij. chapter he maketh much Sweryng. to do about ſwearyng and that for a ſuttle purpoſe. Notwithſtandyng, the truth is, that no iudge ought to make a man ſweare agaynſt hys will for many inconuenients. If a man receaue an office he that putteth hym in the rowme ought to charge him to do it truly, and may and happly ought to take an oth of him. If a man offer him The oth of a witnes may be taken, but no mā may be cōpelled to ſweare & be a witnes. ſelfe to beare witneſſe, the iudge may & of ſome haply ought to take an othe of them: but to compell a man to beare witneſſe ought he not. And Moreouer if a iudge put a man to an othe that he ſhall aunſwere vnto all that he ſhalbe demaūded of, he ought to refuſe. How beit if he haue ſworne, and thē the wicked iudge aſke him of thinges hurtfull vnto his neighbour & agaynſt the loue that is in Chriſt, then he muſt repent A godly leſſon. that he hath ſworne, but not ſinne agayne to fulfill his othe. For it is agaynſt Gods commaundement, that a man ſhould hurt his neighbour that hath not deſerued it.

The viij. Chapter.

VNto Church, prieſt, charity, grace, M. More is a lyer. confeſſion and penaūce is aunſwered him in the beginning of the booke. And when he ſayth Tyndall was confederate with Luther, that is not truth.

The ix. Chapter.

THē his ix. chapter is there nothing more fooliſh. For if he would haue any wiſe man to beleue that my tranſlation would deſtroy the Maſſe any otherwiſe then the Latine or Greeke text, he ſhould haue alledged the place and how.

The xi. Chapter.

IN the xj. chapter M. More wil not defēd the liuing of our ſpiritualtie, becauſe it is ſo open that he can not. And as litle ſhould he be able to defēd their lyes, if the light were abroad that men might ſee. And as he cā not deny them The Papiſtes are obſtinate & will not repent. abhominable, ſo can he not deny them obſtinate and indurat therein, for they haue bene oft rebuked with Gods word, but in vayne. And of ſuch ye text is plaine that they can not vnderſtand the Scripture. And yet M. More will receaue rewardes to diſpute agaynſt the hereſies of ſome ſuch as be caſt out of Chriſtes Churches by ſuch holy Patriarkes, whoſe liuinges he him ſelfe can not prayſe. As holy Iudas, though Iudas. the Prelates of his Church that is the Phariſeis were neuer ſo abhominable yet becauſe Chriſtes doctrine was cō demned of them as of Gods Church that could not erre, and all that beleued on him excōmunicat, he was bold to ſay. Quid • ult • s mihi dare & ego tradā eū • obis? That is, what wil you geue me and I will deliuer him vnto you?

The xii. Chapter.

IN the xij. he hath one cōcluſion, that Prayers of an euill Prieſt profite not. the prayers of an euill Prieſt profit not. Which though it be true, yet the cōtrary is beleued among a great many, in all quarters of England, ſo blynd be the people and wotte not what prayer meaneth. I haue heard mē of no ſmall A fond ſaying. reputation ſay yer this in great audience, that it maketh no matter whether the Prieſt were good or bad ſo he tooke money to pray as they ſeldome pray without, for he could not hurt the prayer were he neuer ſo noughty.

And whē he ſaith that the euill Prieſt hurteth vs not ſo much with hys lyuyng as he profitetn vs with miniſtryng the Sacramentes. O worldly wiſedome, if a man lead me thorough a ieoperdous place by day, hee can not hurt me ſo greatly as by night. The Turke ſeeth that murther, theft, extortion, oppreſſion, and adultery be ſinne. But when To miniſter Sacramēts with out ſignification is to be lead in darkeneſſe. he leadeth me by the darkeneſſe of Sacramentes without ſignification, I cā not but ketch harme and put my truſt and confidēce in that which is neither God nor his word. As for an example, what truſt put the people in anoylyng and how cry they for it, with no other knowledge then that the oyle ſaueth them, vnto their damnation and denying of Chriſtes bloud?

And when he ſaith the Prieſt offereth or ſacrificeth Chriſtes body. I aūſwere, Sacrifice. Chriſt was offered once for all as it is to ſee in the Epiſtle to the Hebrues. Heb. 10. As the Prieſt ſleath Chriſt, breaketh his body and ſhedeth his bloud, ſo he Chriſtes body in the Sacramēt is not carnall, but ſpirituall. ſacrificeth him and offereth him. Now the Prieſt ſleath him not actually nor breaketh his body actually nor ſhede • h his bloud actually neither ſcourgeth him and ſo foorth, throughout all hys paſſion: but repreſenteth his ſ • aying, his body breakyng and bloud ſhedyng for my ſinnes and all the reſt of his paſſion & playeth it before mine eyes onely. Which ſignification of the Maſſe, becauſe the people vnderſtand not, therfore they receaue no forgeueneſſe of their ſinnes therby, and therto can not but ketch hurt in their ſoules, through a falſe fayth as it well appeareth, how euery man commeth therto for a ſundry imagination, all ignoraunt of the true way.

Let no man beguile you with hys iugglyng ſophiſtrie. Our offeryng of Chriſt is to beleue in him, and to come with a repentyng hart vnto the remē braunce of his paſſion & to deſire God the father for the breakyng of Chriſtes Chriſte was ſacrificed on the croſſe once for all. body on the croſſe and ſhedyng of hys bloud and for his death and all his paſſions, to be mercyful vnto vs & to forgeue vs accordyng vnto his Teſtamēt and promiſe. And ſo we receaue forgeueneſſe of our ſinnes. And other offeryng or ſacrificyng of Chriſt is there now none. Walke in the opē light and feelyng and let not your ſelues be lead with iugglyng wordes as Mules and Aſi • s in whiche there is none vnderſtandyng.

M. Deacons were had in price in the old tyme. Tyndall. For the Deacons More. Deacons. Tyndall. then tooke the care of all the poore and ſuffered none to go a beggyng, but prouided a liuyng for euery one of them. Chriſtes Dea •… s and the p • • e • Deacons differ much. Where now they that ſhould bee Deacons make them ſelues Prieſtes and robbe the poore of landes, rentes, offeringes and all that was geuen them, deuouring all them ſelues & the poore dying for hunger.

M. Prieſtes be deſpiſed becauſe of the More. Prieſtes. Tyndall. multitude. Tyndall. If there were but one in the world as men ſay of the Fenix, yet if he lyued abhominably, he could not but be deſpiſed.

M. A man may haue a good fayth coupled More. Tyndall. with all maner ſinne. Tyndall. A good faith putteth away all ſinne, how then can all maner of ſinne dwell with a good fayth? I dare ſay, that M. More durſt affirme, that a man might loue God and hate his neighbour both at once, and yet S. Iohn in his Epiſtle 1. Iohn. 4. will ſay that he ſayth vntruly. But M. M. Mores fayth was a common fayth. More meaneth of the beſt fayth that euer he felt. By all likelyhode he knoweth of no other but ſuch as may ſtand with all wickedneſſe, neither in hym ſelfe nor in his Prelates. Wherfore in as much as their faith may ſtand with all that Chriſt hateth, I am ſure he looketh but for ſmall thankes of God for his defendyng of them. And therfore he playeth ſurely to take his reward here of our holy Patriarkes.

M. Fewe durſt be Prieſtes in the olde tyme. Tyndall. Then they knewe the More. Tyndall. charge and feared God. But now they know the vauntage & dread him not.

M. If the lawes of the Churche were executed which Tyndal and Luther wold More. Tyndall. haue burnt, it would be better. Tyndall. If the teſtamēt of our Sauiour might be knowen for blynd wretches & couetous tyraūtes, it would write ye law of God in all mens harts that beleued it, and then ſhould men naturally & with out compulſion kepe all honeſtie. And agayne though the Popes law could As good no lawe, as a law not executed. helpe, yet is no law as good as a law vnexecuted.

The xiij. Chapter.

IN the xiij. he rageth and fareth excedyng foule with him ſelfe. There he biteth, ſucketh, gnaweth, towſeth, and mowſeth Tyndall. There he weneth that he hath wonne his ſpurres & that it is not poſſible to aunſwere him. And yet there, becauſe he there moſt ſtādeth in his owne conceite, I doubt not vnto them that be learned in Chriſte to proue hym moſt ignoraunt of all, and cleane without vnderſtanding of godly thynges.

And I ſay yet, that as no woman ought to rule a mans office • , where a Age is to be preferred before • outh. man is preſent, by the order of nature, and as a young man ought not to be choſen, to miniſter in ye Church, where an old mete for the rowme may be had by the order of nature, euen ſo it was Paules meaning to preferre the maried before the vnmaried, for the inconueniences that might chaunce by the reaſon of vnchaſtitie, which inconueniences M. More might ſee with ſorrow The chaſt vnchaſtirie of the Papiſtes is abhominable both to God and man. of hart (if he had as great loue to Chriſt as to other thinges) to happen dayly vnto the ſhame of Chriſtes doctrine, among Prieſtes, Fryers and Monkes, partly with open whores, partly with their ſodometrie, whereof they caſt ech other in the teeth dayly in euery Abbey, for the leaſt diſpleaſure that one doth to an other. M. More might ſee what occaſions of vnchaſ • itie be geuen vnto the Curates euery where by the reaſon of their office and dayly conuerſation with the maryed.

And when he ſayth, neuer mā could finde that expoſition till now, there he ſayth vntrue. For S. Hierome hymſelfe S. Hierome. ſaith that he knew them that ſo expo • ded the text, and rebuked them of Rome becauſe they would not admit into the clergie them that had had two wiues, the one before baptim and the other after, ſaying: if a man had killed xx. men before his Baptime, they would not haue forbidden him, and why then ſhould that which is no ſinne at all be The Pope iudgeth no ſinne to bee ſinne, and ſinne to be no ſinne. a let vnto him. But the God of Rome would not heare him. For Sathan beganne then to worke his miſteries of wickednes.

And when he ſaith, he that hath ten wiues hath one wife. I ſay that one is taken by the vſe of ſpeaking for one onely. As when I ſay, I am content to geue thee one, meaning one onely. And vnto him that hath no helpe, is there one helpe, to looke for no helpe where one helpe is taken for one onely, and many places els.

And when M. More ſayth, he that hath had two wiues one after an nother, may not be Prieſt, and that if a Prieſtes wife die he may not haue another, or that if he were made Prieſt hauing no wife, he might not after mary if he burnt. I deſire a reaſon of him: If he ſay, it hath A Prieſt by the Popes order may haue a whore but not a wife. bene ſo the vſe: then ſay I an whore is better then a wife, for that hath bene ye vſe of our holy father many hundred yeares. But I affirme vnto M. More the contrary. And I ſay firſt wyth Paule, that the kingdome of God is Rom. 14. not meate and drinke, and by the ſame reaſon neither huſband or wife, but yt keeping of the commaundements and to loue euery man his neighbour as himſelfe. And therefore as meate and drinke were ordeined for mans neceſſitie, and as a man may care & drinke at all needes in all degrees, ſo farre as it letteth him not to keepe the commaundementes and to loue his neighbour as himſelfe: euen ſo was the wife created for the mans neceſſitie, and therefore may a man vſe her at all hys neede in all degrees, as farre as ſhe letteth hym not to keepe Gods lawe, which is nothing els by Paules learning, then that a man loue hys neyghbour as himſelfe. Now I deſire a reaſon of M. Mores doctrine, what doth my ſecond wife, or my third hinder me Mores doctrine is ſuperſtitious to loue my neighbour as my ſelfe, and to do him ſeruice againſt I come to be prieſt? What let is your ſecond wife to you to ſerue our holy father the Pope, more then your firſt would haue bene? And in like maner if my firſt wife die, when I am a Prieſt, why may I not loue my neighbour & do hym as good ſeruice with the ſecond as with ye firſt? And againe, if I be made prieſt hauing no wife, and after burne, and therfore mary, why may I not loue my neighbour and ſerue hym wyth that wyfe, as well as he that brought a wife with hym?

It was not for nought that Paule 1. Tim. 4. propheſied that ſome ſhould departe from the faith, & attend vnto diſceaueable ſpirites and deueliſhe doctrine, The Pope forbiddeth mariage. forbidding to mary and to eate meates which god hath created to be receaued with thankes of them that know the truth, to buy diſpēſations, to vſe lawfull meat and vnlawfull wiues.

And I aſke M. More why he yt hath Apparant godlyneſſe why the Prieſt may not haue y• ſecōd wife. the ſecond wife or hath had two wiues may not be a Prieſt, or why if a Prieſtes firſt wife die, he may not mary the ſecond. He will aunſwere becauſe the Prieſt muſt repreſent the miſteries or ſecrete properties and vnion of Chriſt the onely huſbande of his onely wyfe the church or congregation that beleueth in him onely. That is, as I haue Chriſtes benefites toward vs are figured by matrimony. in other places ſayd, the ſcripture deſcribeth vs in matrimonye the myſteries and ſecrete benefites which God the father hath hid in Chriſt for all thē that be choſen and ordeyned to beleue and put their truſt in him to be ſaued. As when a man taketh a wife, he geueth her himſelfe, his honour, hys riches, and all that he hath, and maketh her of equall degree vnto himſelfe: if he be king, and ſhe before a beggers daughter, yet ſhe is not ye leſſe Quene, and in honour aboue al other. If he be Emperour ſhe is Empreſſe, and honoured of men as the Emperour, and partaker of all. Euen ſo if a man repēt and come, and beleue in Chriſt to be ſaued from the dampnation of the ſinne, of which he repenteth, Chriſt is hys owue good immediately: Chriſtes death, paine, prayer, paſſion, faſtyng, and all his merites are for that mans ſinnes a full ſatiſfaction, and a ſacrifice of might and power to abſolue hym 〈◊〉 pena et a culp. 〈◊〉 . Chriſtes enheritaunce, his loue and fauour that he hath wyth God his father are that mans by and by: and the man by that mariage is pure as Chriſt, and cleane wythout ſinne, and honourable, glorious, weibeloued and in fauour thorow yt grace of that mariage. And becauſe that the Prieſt muſt repreſent vs this ſignification, is the cauſe why a Prieſt may not haue the ſecond wyfe ſay they, which popiſhe reaſon hath deceaued many wiſe, as who can be but deceaued in ſome thing, if he receaue all his doctrine by the auctoritie of his elders, except he haue an occaſion as we haue to runne to Moſes and the Prophetes, & there heare & ſee with our owne eyes, and beleue no longer by the reaſon of oure forefathers, when we ſee them ſo ſhamefully beguild themſelues, and to beguile vs in a thouſand things which the Turkes ſee.

Now to our purpoſe, if this doctrine be true, then muſt euery Prieſt haue a wife or haue had a wife. For he that neuer had wife can not repreſent vs this. And againe, he that hath an whore or an other mans wife hath loſt this property, and therfore ought to be put downe.

And againe, the ſecond mariage thē of no man is, or can be a Sacramēt by that doctrine. And yet I will deſcribe you the mariage of Chriſt as well by his mariage that hath had ix. wyues, and hath now the tenth, as by his that hath now the firſt.

O will they ſay, his wyfe was no We were Idolaters when we came to Chriſt. virgine, or he when they were maried. Sir the ſignification ſtandeth not in yt virginitie but in the actuall wedlocke. We were no virgines when we came to Chriſt but cōmon whores beleuing in a thouſand Idoles.

And in the ſecond mariage or tenth and ye will, the man hath but one wife and all his are hers, and his other wiues be in a land where is no huſbande or wife. I ſay therfore with Paul that this is a deuiliſhe doctrine and hath a ſimilitude of godlines with it, but the power is away. The myſte of it blyndeth the eyes of the ſimple and beguileth them, that they can not ſee a thouſand abhominations wrought vnder that cloke.

And therfore I ſay ſtill, that the Apoſtles meaning was that he ſhoulde S. Paules doctrine is that prieſts ſhuld haue wiues. haue a wi • e, if haply his age were not the greater, and that by one wi • e he excludeth them that had two, and them that were defamed with other ſaue their owne wiues, and woulde haue thē to be ſuch as were knowen of vertuous liuing, for to do reuerence & honour vnto the doctrine of Chriſt. As it appeareth by the widowes which he excludeth before lx. yeares, for feare of Widowes. vnchaſtitie, and admitteth yet none of that age, except ſhe were well knowen of chaſt, honeſt and godly behauiour, and that to honour Gods word withall, than which the Pope hath nothing more vile. And whē M. More to mock, bringeth forth the text of the wydowe, that ſhe muſt be the wife of one man. I anſwere, for all his ieſting, that Paule excludeth not her that had x. huſbands one after an other, but her that had ij. huſbandes attonce. And when More laugheth at it, as though it had neuer More is a ſco • fer. bene the guiſe. I would to god for his mercy that it were not the guiſe at this day, and then I am ſure hys wrath would not be ſo great as it is. Paule meaneth onely that he would haue no diffamed woman choſen wydowe for diſhonouring the worde of God and the congregation of Chriſt, and therefore excludeth common women, and ſuch as were diffamed beſides their huſbandes, and haply yt deuorced therto. And that I proue by the ſame doctrine of Paule, that the kingdome of God is no ſuch buſines but the keping of Gods commaundementes onely, & to loue one an other. Now looke on yt thing and on the office of the widowe. It was but to waite on the ſicke and poore people, and to waſhe ſtraūgers feete. Now the widowes of ten huſbandes muſt haue be founde of the coſt of the congregation, if they were deſticute of frends, as all other poore were, though in tyme paſſed they haue bene diffamed perſons.

But vnder lx. would Paule let none miniſter for feare of occaſions of vnchaſtity, and therto none but ſuch as were well knowen of honeſt liuing and of good report. Now in as much as the widow of ten huſbands muſt be foūde of the common coſt at her neede, what vncleanes is in her by the reaſon of her ſecōd huſband, that ſhe is not good inough to be a ſeruaunt vnto the poore people, to dreſſe their meate, waſhtheir clothes, to make their beddes and ſo The office of the w • ddowes in ye primatine church. forth and to waſh ſtraūgers feete, that came out of one congregation vnto an other about buſineſſe▪ and to do all maner ſeruice of loue vnto her poore brethren and ſiſters. To haue had the ſecond huſband is no ſhame among the heathen: it is no ſhame amōg the Chriſten for when the huſband is dead, the wife is free to mary to whom ſhe will in the Lord, and by as good reaſon the huſband, and of right who more free then the Prieſt? And therfore they ſhame not our doctrine nor our cōgregation, nor diſhonour God amōg the heathen or weake Chriſten. Now whē we haue a playne rule that he whiche Rom. 13▪ loueth his neighbour as him ſelfe kepeth all the lawes of God, let hym tell me for what cauſe of loue toward hys neighbour, a widow of two lawfull huſbands may not do ſeruice vnto the poore people.

Why may not a widow of fifty do ſeruice vnto the poore? Paule whiche knytteth no ſnares nor leadeth vs blind nor teacheth vs without a reaſon geuing of his doctrine, aunſwereth, for feare of occaſions of euill, leſt ſhe be tempted or tempt other: And then if ſhe be taken in miſdoyng, the doctrine of Chriſt be euill ſpoken of therto and the weake offended.

And when M. More mocketh with my reaſon that I would haue euerye Prieſt to haue a wife becauſe few men cā liue chaſte, I aunſwere, that if he loued the honor of Chriſt and his neighbour as he doth his owne couetouſneſſe, he ſhould finde that a good Argument. Paul maketh the ſame and much more ſclenderly then I after your ſophiſtrie. For hee diſputeth thus, ſome yoūg widowes Young widowes were forbiddē to miniſter in the commō ſeruice. do diſhoneſt ye congregation of Chriſt and his doctrine, therfore ſhall no young widow at all miniſter in the common ſeruice therof: But ſhal all be maried & beare children and ſerue their huſbādes. And it is a farre leſſe rebuke to the doctrine of Chriſt and his cōgregation, that a womā ſhould do amiſſe, then the Biſhop or Prieſt. I am not ſo mad, to thinke yt there could no Prieſt at all line chaſte. Neither am I ſo fooliſh to thinke that there be not as many womē that could liue chaſt at fifty, as Prieſtes as xxiiij. And yet though of a thouſand widowes of fifty yeare old ix. hundred xc. & ix. could liue chaſt, Paul becauſe he knoweth not that one wil let none at all miniſter in the common ſeruice amōg occaſions of vnchaſtitie. Chriſtes Apoſtles conſidered all infirmities and all that might hynder the doctrine of Chriſt, and therfore dyd their beſt to preuēt all occaſiōs. Wherfore, Fiſhe no better then fleſhe, nor fleſhe no better then fiſhe in the kingdame of Chriſt. as fiſh is no better then fleſh, nor fleſh better then fiſh in the kyngdome of Chriſt, euen ſo virginitie wedlocke and widowed are none better then other to be ſaued by in their own nature or to pleaſe God with all, but with what ſoeuer I may beſt ſerue my brethren, that is euer beſt accordyng vnto the tyme and faſhion of the world. In perſecution it is good for euery man to liue chaſt if he can, and namely for the preacher. In peace when a man may liue quietly and abyde in one place, a wiſe is a ſure thyng to cut of occaſiōs.

Then he would make it ſeme that Prieſtes wiues were the occaſions of hereſies 〈◊〉 . ☞ Tyndall. in Almany. Nay, they fell firſt to hereſies and then tooke wiues, as ye ſell firſt to the Popes holy doctrine & then tooke whores.

More. The Church byndeth no man More. Tyndall. to chaſtitie. Tyndall. of a truth, for it geueth licence to who ſoeuer wil, to kepe whores, and permitteth to abuſe mens wiues and ſuffereth ſodomitrie, and doth but onely forbid matrimonie.

And when he ſayth, chaſtitie was all moſt receaued by generall cuſtome, before Three lyes at •… ce. the lawe was made: one lye. And good fathers dyd but geue theyr aduiſe therto: an other lye. And it was ratified and receaued with the cōſent of all Chriſtendome: the third lye.

They did well to choſe a Poete to be their defender. Firſt it was attempted in generall Coūcell and reſiſted by holy fathers which yet thēſelues were neuer maried, ſaying that men might not knit a •… ate for their weake brethrē, agaynſt the doctrine of Chriſt and hys Apoſtles. Neither could it bee brought to paſſe, vntill the Pope had got the Emperours ſword out of hys hād. The Grekes which were the one halfe of Chriſtendome then I ſuppoſe, would neuer admit it.

Now godly loue would neuer ſuffer them to cōſent that we ſhould be boūd vnto that burthen which they themſelues could not beare as M. More in an other place affirmeth that they dyd. And agayne, we haue manifeſt ſtoryes that it was brought in with violence ot ſword & that all the Prieſtes of Germany 〈…〉 . were cōpelled to put away their wiues. And we finde that wherſoeuer the pope raigneth, he came in with deceauyng the kyng of the countrey and then with his ſword cō • elled the reſt. The Pope came but now late into Wales to raigne there ouer the Byſhops and Prieſtes, and that with the ſword of the kyng of England.

And yet though all the Clergie of chriſtendome had graunted it, all the Church had not made it, nor yet the tenth part of the Church. The lay people be as well of the Churche as the Prieſtes. Neither can all the Prieſtes in the world of right make any law wherin their part lyeth without their conſent. Now it perteineth vnto the cōmon people and moſt of all vnto the Prieſtes muſt be endued wyth vertue and honeſty. weakeſt, that their Prieſtes be endued with all vertue and honeſtie. And the chaſtitie of his wife, daughter and ſeruaunt perteineth vnto euery particular man, which we ſee by experience defiled dayly, by the vnchaſt chaſtitie of the ſpiritualitie.

Wherfore if the Pariſhes, or any one Pariſh, after they had ſene the experience what incōueniences came of their chaſtitie, would haue no Curate except he had a wife to cut of occaſions, as Paule when he had ſene that proofe, would haue no young widowes miniſter, who ſaue a tyraunt, ſhould be agaynſt them?

Moreouer the generall Councels of the ſpiritualtie are of no other maner, Generall counſell. ſence the Pope was a God, then the generall Parlamentes of the temporalitie. Where no man dare ſay hys mynde frely and liberally for • eare of ſome one, and of his flatterers.

And looke in what captiuitie the Parlamentes be vnder the priuate coū ſels Parl •… ment. of kinges, ſo are the generall Coū cels vnder the Pope and his Cardinals. And this is the maner of both. Some one two or three wilye Foxes, that haue all other in ſubiection, as ye The 〈◊〉 vſed both in generall to▪ •… es, and alſo 〈◊〉 parliamentes. haue ſene in my Lord Cardinall, imagine, not what ought to be, but what they luſt to haue and conceaue in theyr own braynes and go with child, ſome tyme a yeare. ij. iij. iiij. v. vi. or. vij. and ſome tyme. xx. and aboue, caſtyng, can • eſing and compaſſing for the byrth agaynſt oportunitie: openyng the matter priuely vnder an othe a litle and a litle vnto certaine Secretaries whoſe part is therin, as they finde men of actiuitie and of courage, prepared to ſell ſoule and body for promotion.

And the matter in the meane tyme is turmoyled and toſſed among themſelues: and perſuaſions and ſutle reaſons are forged to blind the right way and to beguile mens wittes. And whō they feare to haue aduerſaries able to reſiſt them, for ſuch, meanes are ſought to bring them in vnto their partie or to conuey them out of the way. And whē oportunitie is come, they call a counſel or Parlamēt vnder a contrary pretēce. And a Maſſe of the holy ghoſt, whom they deſire as farre away as were poſſible, is ſong and a goodly Sermon is made, to blere mens eyes with all. And then ſodenly other mē vnprouided, the matter is opened, after the moſt ſuttle maner. And many are beguiled with ſuttle argumentes and craftie perſuaſions. And they that hold hard agaynſt A practiſe vſed in all counſayles and Parlamentes. thē are called aſide and reaſoned with a part and handled after a faſhion, and partly entiſed with fayre promiſes and partly feared with cruell threatnyngs, and ſo ſome are ouercome with ſiluer ſyllogiſmes & other for feare of threatnyng are driuen vnto ſilence, And if any be found at the laſt, that will not obey their falſehead and tyranny, they rayle on him and ieſt him out of coūtenaunce & call him opinatiue, ſelfe mynded and obſtinate, & beare him in hand that the deuill is in him that he ſo cleaueth vnto his owne witte, though he ſpeake no ſilllable but Gods word, & is aſked whether he wilbe wiſer then other mē. And in the ſpiritualitie, they excommunicate him and make an hereticke The ſpiritualtie make heretickes of them that reſiſt theyr power and will. of him. And this to be true in the Clergies chaſtitie is as cleare as ye day by manifeſt chronicles, in ſo much that the Prelates of Rome, were a brewyng it aboue an hundred yeares and I wot not how long lenger, yer they could bryng it to paſſe, and yet in vayne til they had got the Emperours ſword to proue that it was moſt expedient ſo to be. And for what entent? to Why Prieſtes may haue no wyues. bryng all vnder the Pope, and that the Prelates of all landes might as the old maner was, come and wayte on the Pope at Rome, where he prepared thē whores inough.

And that his ſworne Prelates in euery land, might the more conueniently wayte in Kyngs Courtes, to miniſter the commō wealth vnto the popes pleaſure and profite. For had the Clergie kept their wiues, they could neuer haue come vnto this where they now be, and to theſe pluralities, vniōs and totquottes. For there is no lay man though he were neuer ſo euill diſpoſed, that could for his wife & children haue leyſure to cōtr •… e ſuch miſchiefe, and to runne from countrey to countrey, to learne falſhead and ſubtiltie, as our ſpiritualtie do, which without feare of The chaſtitie of the •• ergy pert •• neth to the tempo •… ie, as much as to the ſpiritualtie. God and ſhame of man, keepe whores wherſoeuer they come. And thus ye ſee, that the clergies chaſtitie, pertayneth as much vnto the temporaltie as vnto the ſpiritualtie.

And an other is this, no power among them that profeſſe the truth may bynde where God lowſeth, ſaue onely where loue and my neighbours neceſſitie requireth it of me. Neyther can any power now binde them to come, but they may freely keepe or breake, as the thing is hurtfull or expediēt. Neither can there be any bond where loue and neceſſitie requireth the contrary. So that this law, loue thy neighbour, to helpe him as thou wouldeſt be holp, muſt interpret all mans lawes.

As if I had ſworne young or vnwiſely that I would liue chaſt & all the world had bound me, if afterwarde I burnt and could not ouercome the paſſion, I ought to mary.

For I muſt condition my vow and Vowes. ſhew a cauſe of it thereto. I may not vow for the chaſtitie it ſelfe, as though it were ſacrifice to pleaſe God in it ſelf, for that is the Idolatry of heathen. I muſt therfore vowe to do my neyghbour ſeruice (which in that caſe he may not require) or to geue my ſelfe more quietly to prayer and ſtudie (which is not poſſible as long as I burne, and the minde will not be quiet) or that I may the better keepe ye lawes of God, which if I burne, I ſtand thorow my chaſtitie in more ieopardy to breake & No oth is to be kept that is agaynſt charitie or neceſſitie. to hurt my neighbour, and to ſhame yt doctrine of Chriſt. And in like maner, if I had forſworne fleſh, & al the world had bound me, yet if neceſſitie require it of me, to ſaue my life or my health, I ought to breake it. And againe though I had ſworne chaſtitie, and the cōmon wealth or the neceſſitie of an other required the contrary, I muſt breake it. But on the one ſide, of all that euer burnt in the Popes chaſtitie, he neuer gaue prieſt licence to take wife, but to keepe whores onely. And on the other ſide, all that vow any vow, do it for the thing it ſelfe, as though it were as I ſayd ſeruice or ſacrifice to God that had delite in the deede, as young children haue in Apples, and that for that deede they ſhall haue an higher roome in heauē then their neighbours, which is the Idolatry of the heathen, whē he ought to beſtow his vow vppon hys neighbour to bryng him to heauen, & not to enuie him, & to ſeeke thereby an higher roome, not caring whether his neighbour come thether or no. And finally to burne and not to vſe the naturall remedy that God hath made, is but to tempt God, as in all other thinges. But & if God haue brought thee into a ſtraite, and haue therto takē the naturall remedy from thee, then to reſiſte and to crie vnto God for helpe, & to ſuffer, is a ſigne yt thou loueſt Gods lawes. And to loue Gods law is to be ſure that thou art Gods childe elect to mercy. For in all his children onely, he writeth that token.

And then he ſayth, euery man hath his choyce whether he will be Prieſt or no. But what nettes and ſnares doth The popes ſnares. Antichriſt lay for them?

Firſt his falſe doctrine, where with the Elders beguiled, cōpell their children 〈◊〉 . and ſacrifice them, to burne in the Popes chaſtitie with no other mynde, then thoſe olde Idolaters ſacrificed their children vnto the falſe God Moloch: ſo that they thinke, by the merites of their childrens burning, after the Popes falſe doctrine, to pleaſe god and to get heauen, cleane ignoraunt of the teſtament made in Chriſtes bloud.

Then what a multitude are blinded 2. and drawen into the net, with the baite of promotion, honour, dignitie, pleaſures, freedome and libertie to ſinne, & to do all miſchiefe vnpuniſhed, things which all euill that feare not God do deſire?

And what a number brought vp idely vnto xx. and aboue, then put their 3. heades in his halter, becauſe they haue no other craſt to get their liuinges, & not becauſe they can liue chaſt.

Alſo ſome liue chaſt at xxiiij. which ſame burne at xxx. And that to be true 4. dayly experience teacheth, and good naturall cauſes there be.

And thē looke on the Apoſtles learning 5. and ordinaunce. When one or two young wydowes had brokē their chaſtitie, he would neuer after let any moe bee choſen of the ſame age. How commeth it then that the Pope for ſo many hundred thouſandes that miſcary, will neither breake the ordinaunce or mitigat it, or let any goe backe, but if any burne, ſendeth them vnto the ſhame of Chriſtes doctrine, and offending and hurt of hys Church, & neuer vnto the lawfull remedie of mariage.

And when M. More calleth it hereſie, Tyndall doth here playnly proue More an hereticke. to thinke that the maried were as pleaſaunt to God as the vnmaryed, he is ſurely an hereticke that thinketh the cōtrary. Chriſtes kingdom is neither meate nor drinke, nor huſband nor wife, nor widow nor virgine, but the keepyng of the commaundementes and ſeruing of a mans neighbour louingly by the doctrine of S. Paul, where not to eate helpeth me to keepe the commmaūdementes better then to eate, there it is better not to eate then to eate. And where to eate helpeth me to keepe the That is euer beſt, that moueth man to the kepyng of Gods commaundementes. commaundementes and to do my dutie vnto my neighbour, there it is better to eate then not to eate. And in like caſe where to be without a wife helpeth more to keepe the cōmaundemētes and to ſerue a mans neighboure, there it is better to be vnmaryed then maried, and where a wife helpeth to keepe the commaundementes better then to be without, there it is better to haue a wife then to be wythout. That hart onely which is ready to do or let vndone ☜ all thinges for his neighbours ſake, is a pleaſaunt thing in the ſight of God.

And when he will haue the Prieſtes to liue chaſt, for reuerence of the Sacramentes, Deuiliſh doctrine. it is deuilliſhe doctrine hauing the ſimilitude of godlines, but the pith & marow is away. If he meane water, oyle, ſalt, and ſuch like, then is y• wyfe with her body and all her vſes in the lawes of God, incomparable purer & holyer. If he meane the ſacrament of Chriſtes body, I aunſwere, that the handes defile not the man, nor ought that goeth thorow the handes be they neuer ſo vnwaſhed, by the teſtimony of Chriſt, and much leſſe can they then Math. 15. defile Chriſt.

Moreouer, the Prieſt toucheth not Chriſtes natural body is not in the Sacrament. Chriſtes naturall body wyth his handes by your owne doctrine, nor ſeeth it with his eyes, nor breaketh it wyth hys fingers, nor eateth it wyth hys mouth, nor chāmeth it with his teeth, nor drinketh his bloud with his lippes for Chriſt is impaſſible. But he that repenteth toward the lawe of God, and The Sacrament of the body 〈◊〉 bloud of Chriſt how it muſt be receiued. at the ſight of the ſacrament, or of the breaking, feling, eating, chamming or drinking, calleth to remembraunce the death of Chriſt, his body breaking and bloud ſhedding for our ſinnes, and all his paſſion, the ſame eateth our Sauiours body and drinketh his bloud thorow fayth onely, & receaueth forgeuenes of all his ſinnes therby, and other not. And all that haue not this doctrine of the Sacrament come therto in vaine. And therfore there is no more cauſe that he which ſayth the Maſſe ſhould liue chaſt, then he that heareth it, or he that miniſtreth the Sacramēt, then he that receaueth it. It is to me great maruell that vnlawfull whoredome, couetouſnes, and extortion, can not defile their handes, as well as law full matrimonye. Curſſed therefore be their deuilliſhe doctrine wyth falſe appearing godlines, the fruit and power away, out of the hartes of all Chriſten men.

And when he bringeth the enſample of the heathen, I prayſe him. For the heathen becauſe they could not vnderſtand God ſpiritually, to ſerue hym in the ſpirit, to beleue in him, and to loue his lawes, therfore they turned hys glory vnto an Image, and ſerued hym after their owne imagination with bodely ſeruice, as the whole kingdome of the Pope doth, hauing leſſe power to ſerue hym in ſpirite then the Turkes. For when the heathē made an Image of the axes or feuers and ſacrificed ther ☞ to, they knew that ye Image was not the feuers, but vnder ye ſimilitude of ye Image, they worſhipped the power of God which plagued them with the feuers, with bodely ſeruice, as the Pope doth aboue all the Idolaters that euer were in the worlde. As when we paint Saint Machael weying the ſoules, & S. Michael wayeth 〈◊〉 ſoules. ſticke vp a candle to flatter him, and to make him fauourable vnto vs, and regarde not the teſtament of Chriſt, nor the lawes of God, becauſe we haue no power to beleue nor to loue the truth. And euen ſo, to referre virginitie vnto the perſon of God, to pleaſe hym therwith, is falſe ſacrifice and heatheniſhe Idolatrie. For the onely ſeruice of god The true ſeruice of God, what it is. is to beleue in Chriſt and to loue the lawe. Wherfore thou muſt referre thy wedlocke, thy virginitie and all thy other deedes vnto the keepyng of the lawe and ſeruing thy neighbour only. And then whē thou lookeſt wyth a louing hart, on the law that ſaith, breake not wedlocke, keepe no whore and ſo forth, and findeſt thy body weake, and thyne office ſuch that thou muſt haue conuerſation with mēs wiues, daughters and ſeruauntes, then it is better to haue a wife thē to be without. And againe if thou ſee ſeruice to be done yt thou canſt not ſo well do with a wyfe as without, then if thou haue power to be without, it is beſt ſo to be, and in ſuch like. And els the one is as good as the other, and no difference. And to to take a wife for pleaſure, is as good as to abſteine for diſpleaſure.

And when M. More ſeeth no other cauſe, why it is not beſt that our ſpiritualitie were all gelded, then for loſſe of merite in reſiſtyng, beſides that that imagination is playne Idolatrie, I hold M. More beguiled, if all we read of gelded men be true and the experience we ſee in other beaſtes. For then the gelded luſt in their fleſh as much as the vngelded. Which if it be true, then the gelded, Whether it were beſt that prieſtes were gelded. in that he taketh ſuch great payne in geldyng, not to miniſhe his luſtes, but if luſtes ouercome him, yet that he haue not wherewith to hurt his neighbour, deſerueth more then the vngelded. And then it were beſt that we did eate and drinke & make our fleſh ſtrōg that we burned, to deſerue in reſiſting, as ſome of your holy Saintes haue layd virgins in their beddes; to kindle their courage, that they might after ☜ quench their heate in cold water, to deſerue the merite of holy Martyrs.

And whē he ſayth, the Prieſtes of the old law abſteined from their wiues when they ſerued in the tēple. Many thynges were forbidden them, to kepe them in bonde and ſeruile feare & for other purpoſes. And yet I trow h • findeth it not in the text that they were forbidden their wiues. And when he imagineth ſo becauſe Zacharias, when his courſe was out, gat him home to his houſe, I thinke it was better for him to go to his houſe, then to ſend for his houſe to him, he was alſo old and his wife to. But and if they were forbidden, it was but for a tyme, to geue them to prayer, as we might do right well and as wel as they. But I read that they were for Leuit. 10. bidden to drinke wine & ſtrong drinke, when they miniſtred: of whiche ours powre in without meaſure.

M. More. Chriſt liued chaſt and exhorteth More. vnto chaſtitie.

Tyndall. We be not all of Chriſtes Tyndall. complection, neither exhorteth he to other chaſtitie then wedlocke, ſaue at a tyme to ſerue our neighbours. Now yt Popes chaſtitie is not to ſerue a mās neighbour, but to runne to riotte and to carie away with him the liuyng of the poore and of the true preacher, euen the tythes of v. or vj. Pariſhes and to go & either dwell by a ſtewes or to cary a ſtewes with him, or to corrupt other mens wiues.

Paphnutius a man that neuer proued Paphnutius. Mariage is prayſed in the ſtories, for reſiſtyng ſuch doctrine with Gods word in a generall Councell before the Pope was a God. And now M. More a man that hath proued it twiſe is magnified for defendyng it with ſophiſtrie. And agayn me ſemeth that it is a great More had two wiues & therefore was Bigamus. ouer ſight of M. More to thinke that Chriſt though he were neuer maryed would not more accept the ſeruice of a maried mā that would more ſay truth for hym then they that abhorre wedlocke: in as much as the ſpiritualtie accept his humble ſeruice & reward his merites with ſo high honour, becauſe he can better fayne for them, then any of their vnchaſt, I would ſay owne chaſt people, though he be Bigamus & paſt the grace of his necke verſe.

And finally, if M. More loke ſo much on ye pleaſure that is in Mariage, why ſetteth he not his eyes on the thankes geuyng for that pleaſure, & on the pacience of other diſpleaſures.

The xiiij. Chapter.

MOre. Wicleffe was the occaſion of More. the vtter ſubuerſion of the Realme of Boheme, both in faith and good liuing and of the loſſe of many a thouſand liues.

Tyndall. The rule of their fayth are Tyndall. Chriſtes promiſes, and the rule of their liuyng Gods law▪ And as for loſſe of The Pope a cruell tyra • nt. liues, it is truth that the Pope ſ •• e I thinke an hundred thouſand of them, becauſe of their fayth & that they wold no l • nger ſerue him. As he ſ •• e in England many a thouſand, & ſ •• e the true • yng and ſee vp a falſe vnto the e • fuſion of all the noble bloud and murthe ryng vp of the comminaltie, becauſe he ſhould be his deſender.

M. The conſtitution of the Byſhops is More. not that the Scripture ſhall not be in Engliſh, but that no man may tranſlate it by his owne authoritie or read it, vntill they had approued it.

Tyndall. If no tranſlatiō ſhalbe had Tyndall. vntill they geue licence or till they approue it, it ſhal neuer be had. And ſo it is all one in effect: to ſay there ſhalbe The ſpiritualtie would not haue the ſcripture in Engliſhe. none at all in Engliſh, and to ſay, till we admitte it, ſeyng they be ſo malicious that they will none admitte, but fayne all the cauillations they can, to proue it were not expedient. So that if it be not had ſpite of their harts it ſhall neuer be had. And thereto, they haue done their beſt to haue had it enacted by Parlament, that it ſhould not be in Engliſh.

The xv. Chapter.

HE ieſteth out Hunnes death with Hunne. his Poetrie were with he built Ʋ topia. Many great Lordes came to Baynardes Caſtell (but all nameleſſe) to examine the cauſe (as y• credible Prelares ſo well learned, ſo holy and ſo indifferent whiche examined Bilney and Arture, be alſo all nameleſſe.)

M. Horſey tooke his pardon, becauſe More. Horſey. it is not good, to refuſe Gods pardon and the kynges.

Tyndall. Gods pardon can no man Tyndall. haue except he knowledge himſelfe a ſinner. And euen ſo he yt receaueth the kynges yeldeth him ſelfe giltie. And moreouer it is not poſſible yt he which If we be not giltie, we neede no pardon. putteth his truſt in God, ſhould for feare of the xij. men or of his iudges, receaue pardon for that hee neuer was faultie vnto the diſhonoring of our ſauiour Ieſus, but would haue denyed it rather vnto the death.

And therto, if the matter were ſo cleare as ye ieſt it out, then I am ſure the kynges graces both curteſie and wiſedome, wold haue charged the iudges More woulde excuſe the murther of Hunne. to haue examined the euidēce layd agaynſt him diligētly & ſo to haue quit hym with more honeſty then to geue him pardon of that he neuer treſpaſſed in, and to haue rid the ſpiritualitie out of hate and all ſuſpition.

Then ſayth he Hunne was ſore ſuſpect Hunne. of hereſie and conuict. And after he ſayth Hunne was an hereticke in deede and in perill ſo to be proued. And then ☜ how was he conuict? I heard ſay, that he was firſt conuict, whē he was dead and then they did wrōg to burne him, till they had ſpoken with him, to were whether he would abiure or no.

M. The Byſhop of London, was wiſe, vertuous and cunnyng. More.

Tyndall. For all thoſe three yet he Tyndall. would haue made the old Deane Colet of Paules an hereticke, for tranſlatyng Doetour Lolet. the Pater n • ſter in Engliſh, had not the Byſhop of Canterbury holpe the Deane.

The xvj. Chapter.

THe meſſenger aſketh hym, if there be an old lawfull tranſlatiō before Wicleffes, how happeneth it that it is Olde tranſlation. in ſo few mens handes, ſeyng ſo many deſire it? He aunſwereth the Printer dare not Print it and then hang on a doubt • ul triall, whether it were tranſlated ſence or before, for if it were trāſlated ſence, it muſt be firſt approued.

What may not M. More ſay by authoritie More was a ſubtill Poet. of his Poetrie? there is a lawfull trāſlation yt no mā knoweth, which is as much as no lawfull trāſlatiō. Why might not ye biſhops ſhew which were that lawfull trāſlation & let it be Printed? Nay if that might haue bene obteined of thē with large money it had be Printed ye may be ſure lōg yer this. But Sir aunſwere me here vnto, how happeneth that ye defenders tranſlate not one your ſelues, to ceaſe the murmour of the people, & put to your own gloſes, to preuent heretikes? ye would no doubt haue done it long ſence, if ye The hauyng of the Scripture in Engliſh is vtterly agaynſt the myndes of the Popiſh Clergie. could haue made your gloſes agree wt the text in euery place. And what can you ſay to this, how that beſides they haue done their beſt to diſanull all trāſlating by Parlament, they haue diſputed before the kynges grace, that is it perilous and not mete and ſo concluded that it ſhall not be, vnder a pretēce of deferring it of certein yeares: where M. More was their ſpeciall Orator, to fayne lyes for their purpoſe.

M. Nothyng diſcourageth the Clergie More. ſo much as that they of the worſte ſorte moſt calleth after it.

Tyndall. It might well be, Phariſeis Tyndall. full of holyneſſe long not after it, but Publicans that hunger after mercy might ſore deſire it. Howbeit, it is in very deede a ſuſpect thyng & a great ſigne of an heretike to require it.

Then he iuggleth with allegories. The ſcripture was firſt deliuered to the p • op • e in their vulgere toung Syr Moſes deliuered them all that he had receaued of God & that in the mother toung, in which all that had the hart therto ſtudied and not the Prieſts onely as thou mayſt ſee in the Scripture. And the Apoſtles kept nothyng behind, as Paul teſtified Actes xx. how he had ſhewed them all the counſell of God & had kept nought backe. Shuld the lay people leſſe hearken vnto the expoſitions of the Prelates in doubtfull places, if the text were in their handes when they preached?

M. The Iewes geue great reuerence More. vnto the Bible and we ſit on it.

Tyndall. The Pope putteth it vnder Tyndall. his feete and treadeth on it, in tokē that he is Lord ouer it that it ſhould ſerue him, and he not it.

M. God hath ordeined the ordinaries More. for chief Phiſitions.

Tyndall. They be Lawyers ordeined Tyndall. of the Pope, and can no more ſkill of the Scripture then they that neuer ſaw it: ye and haue profeſſed a contrary doctrine. They be right hangmen to The ordina •… are hangmē to ſuch as deſire the knowledge of the ſcripture. murther who ſoeuer deſireth for that doctrine that God hath geuē to be the ordinary of our fayth and liuyng.

And when he maketh ſo great difficultie and hardneſſe in Paules Epiſtles. I ſay, it is impoſſible to vnderſtand eyther Peter or Paul or ought at all in ye ſcripture, for him that denieth yt iuſtifiyng of faith in Chriſtes bloud. And agayn, it is impoſſible to vnderſtād in ye None can vnderſtand the Scripture except he knewe ſcripture more then a Turke, for whoſoeuer hath not the lawe of God written in his hart to fulfill it. Of which pointe and of true faith to, I feare me that you are voyde and empty with all your ſpiritualtie, whoſe defender ye Chriſt to be his iuſtification. haue taken vppon you to bee, for to mocke out the truth for lucre and vaū tage.

An aunſwere to M. Mores fourth booke.

CHriſtes church hath the true doctrine already, More. and the ſelfe ſame that S. Paule woulde not geue an Angell audience vnto the contrary.

Tyndall. But the Tyndall. Popes Church will not heare that doctrine.

More. Confirmed with ſuch a multitude of miracles, and ſo much bloud of More. martyrs, and commō conſent of all Chriſtendome.

Tyndall. Who ſhewed a miracle to confirme his preaching of eare confeſſion Tyndall. and Pardons with like pedlery? Eare confeſſion and pardons were neuer confirmed by miracle. or who ſhed his bloud for them? I can ſhew you many thouſandes that ye haue ſlayne for preaching the contrary. And agayne, Grecia the one halfe of Chriſtendome cōſenteth not vnto thē, which Greekes, if ſuch thinges had come from the Apoſtles, ſhould haue had them er ye.

M. The ſpiritualtie be not ſo tender eared, but that they may heare their ſinnes More. rebuked.

Tyndall. They conſent not vnto the way of truth, but ſinne of malice, and Tyndall. of profeſſiō. And therfore as they haue no power to repent, euen ſo can they The Popiſh ſpiritualitie are tyr • unts & perſecutors not but perſecute both him that rebuketh them and his doctrine to, after the enſamples of the Phariſeis and all tyrauntes that begunne before, namely, if the preacher touch any ground wher by they ſhould be reformed, or by what meanes they maintaine their miſchief.

The ſecond Chapter.

MOre. A Fryers liuing that hath maryed More. a Nunne, maketh it eaſie to know that his doctrine is not good.

Tyndall. The profeſſion of either other Tyndall. is plaine Idolatry, and deceauing of a mās ſoule and robbing him of his good, and taken vpon them ignoraūtly therto. Wherfore when they be come vnto the knowledge of the truth, they ought no longer therein to abyde, but the Popes forbyddyng Matrimony and to eate of meates created of God Pope forbiddeth matrimony & the eatyng of meates. for mans vſe, which is deuilliſhe doctrine by Paules propheſie, hys geuing licence to hold whores, his continuall occupiyng of Princes in ſhedding of Chriſten bloud, his robbing of ye poore thoroughout Chriſtendome of all that was geuen to maintaine them, his ſetting vp in Rome a ſtues not of womē The wicked & monſtrous doynges of the Pope. onely, but of the male kynde alſo agaynſt nature, and a thouſand abhominations to groſſe for a Turke, are tokens good inough that he is ye right Antichriſt and his doctrine ſprong of the deuill.

More. In penaunce Martin ſaith there More. needeth no contricion nor ſatisfaction.

Tyndall. Call it repentaunce and thē Tyndall. it is contricion of it ſelfe. And as for mendes making with worldly things, that do to thy brother whom thou haſt offended, and vnto God offer the repē taunce of thine hart, and the ſatiſfaction of Chriſtes bloud.

M. Tyndall ſaith that the confeſſour More. vttereth the confeſſions of them that be rich. But yet we ſee that both rich and poore keepe whores openly without paying peny.

Tyndall. If they be very rich they Tyndall. be ſuffered, becauſe they may be good defenders of the ſpiritualty, and if they be very poore, becauſe they haue no money to pay, or els they fine with one or other ſecretly.

More. Ʋppon that lye Tyndall buildeth More. the deſtruction of the ſacrament of penaunce.

Tyndall. Sacrament is a ſigne ſignifiyng Tyndall. what I ſhould do or beleue, or both. As Baptim is the ſigne of repē taunce, ſignifiyng that I muſt repent All Sacramentes teach vs what to do, or what to beleue. of euill, and beleue to be ſaued therfrō by the bloud of Chriſt. Now Syr in your penaunce deſcribe vs which is ye ſigne and the outward ſacrament, and what is the thing that▪ I muſt do or beleue, and then we will enſearch whether it may be a ſacrament or no.

More. Tyndall ſaith that confeſſion is the worſt inuention that euer was. More.

Tyndall. As ye faſhion it meane I, Tyndall. and of that filthy priapiſhe confeſſion which ye ſpew in the eare wherewyth Eare confeſſion deſtroyeth the bene • ite of Chriſtes bloud. ye exclude ye forgeuenes that is in Chriſtes bloud for all that repent and beleue therein, and make the people beleue that their ſinnes be neuer forgeuen vntill they be ſhriuen vnto the Prieſt, and thē for no other cauſe ſaue that they haue there tolde them, and for the holy deedes to come which the confeſſour hath enioyned them more pro • itable ofttimes for himſelfe then any man els.

More. Neuer man had grace to ſpie More. that before Tyndall.

Tyndall. Yes very many. For many nacions neuer receaued it. And the Tyndall. Greekes when they had proued it, and ſaw the baudery that folowed of it, put it downe agayne. For which cauſe and to know all ſecretes, and to leade the conſciences captiue, the Pope falſely maintaineth it.

M. What fruit would then come of More. penaunce?

Tyndall.▪ Of your iugglyng terme Tyndall. Repētaūce penaunce I can not affirme. But of repentaunce would come this fruit, that no man that had it, ſhould ſinne wyllingly, but euery man ſhould continually fight againſt his fleſhe.

More. He teacheth that the ſacrament More. hath no vertue at all, but by faith onely.

Tynd. The fayth of a repēting ſoule Tyndall. Sacramēt. in Chriſtes bloude doth iuſtifie onely. And the ſacramēt ſtandeth in as good ſtead as a liuely preacher. And as the preacher iuſtifieth me not, but my faith in the doctrine: euen ſo the ſigne iuſtifieth not, but the faith in the promiſe which the ſacrament ſignifieth & preacheth. And to preach is all the vertue of the ſacrament. And where the ſacramentes preach not, there they haue no vertue at all. And ſir we teach not as ye do, to beleue in the ſacrament or in holy church, but to beleue the ſacrament and holy church.

More. He teacheth that fayth ſuffiſeth More. Fayth. vnto ſaluation without good workes.

Tyndall. The Scripture ſayth, that Tyndall. aſſoone as a man repenteth of euill, & beleueth in Chriſtes bloud, he obtayneth mercy immediatly, becauſe he ſhould loue God, and of that loue do good woorkes, and that he tarieth not in ſinne ſtil till he haue done good workes, and then is firſt forgeuen for hys workes ſake, as the Pope beareth his in hand, excluding the vertue of Chriſtes bloud. For a man muſt be firſt reconciled The P • piſtes a •• ſlaund ••• s of the Goſpell. vnto God by Chriſt and in Gods fauour, yer his workes can be good and pleaſaunt in the ſight of god. But we ſay not as ſome damnably lye on vs, that we ſhould do euill to be iuſtified by faith, as thou maiſt ſee Rom. iij. how they ſayde of the Apoſtles for like preaching.

M. He calleth it ſacrilege to pleaſe god with good workes. More. Wo •… Tyndall▪

Tyndall. To referre the worke vnto the perſon of God to buy out thy ſin therewith, is to make an Idole of god or a creature. But if thou refer • e thy worke vnto thy neighbours profite or taming of thine owne fleſhe, then thou pleaſeſt God therwith.

More. Item that a man can do no good More. woorke.

Tyndall. It is falſe. But he ſayth a Tyndall. man can do no good woorke till he beleue that his ſinnes be forgeuen hym in Chriſt, and till he loue Gods lawe, and haue obtayned grace to woorke with. And then ſayth he that we cā not do our workes ſo perfectly, by the reaſon We can do no good worke except we beleue that our ſinnes are forgeuē in Chriſt. of our corrupte fleſhe, but that there is ſome imper • ectnes therein, as in the workes of them that be not their craftes maſter. Which is yet not reckoned, becauſe they do their good willes, and be ſcholers & goe to ſchole to learne to do better.

M. Item that the good and righteous More. Sinne. man ſinneth alway in doing well.

Tyndall. In all his woorkes there Tyndall. lacketh ſomewhat and is a faulte vntil he do thē with as great loue vnto his neighbour as Chriſt did for him and as long as there is more reſiſtaunce in his fleſh then was in Chriſtes, or leſſe hope in God: and then no lenger.

M. Item that no ſinne damneth a man More. Ʋnbel • efe. ſaue vnbeleffe.

Tyndall. What ſoeuer a man hath Tyndall. done, if he repent and beleue in Chriſt, it is forgeuen him. And ſo it foloweth, that no ſinne dāneth ſaue there where there is no belefe.

M. Item that we haue no frewill to do More. Frewill. ought therewith, though the grace of God be ioined therto, and that God doth all in vs both good and bad and we doe but ſuffer as waxe doth of the workemā.

Tyndall. Firſt where hee affirmeth Tyndall. that we ſay, our will is not free to doe good and to helpe to compel the members, when God hath geuen vs grace to loue his lawes, is falſe. But we ſay that we haue no frewill to captiuate our wittes and vnderſtandyng, for to beleue the pope in what ſoeuer he ſaith without reaſon geuing, when we find in the Scripture contrary teſtimonie, and ſee in hym ſo great falſehead and deedes ſo abhominable and thereto all the ſignes by which the Scripture teacheth vs to know Antichriſt.

And we affirme that we haue no frewill We haue no freewill to preuent grace & prepare our ſelues. to preuent God & his grace, & before grace prepare our ſelues thereto, neither cā we conſent vnto God before grace be come. For vntil god haue preuēted vs & powred ye ſpirit of his grace into our ſoules, to loue his lawes, and hath grauē thē in our harts by the outward miniſtration of his true preacher and inward workyng of his ſpirite or by inſpiratiō onely, we know no • God as he is to be knowen nor feele ye good neſſe or any ſwetneſſe in his law. How then can we conſent thereto▪ Sayth not the text, that we can do no good Math. 12. while we be euill, and they which ſeke glorie and to clyme in honour aboue Iohn. 5. their brethren can not beleue the truth, and that whores, theues, murtherers, 1. Cor. 6. extortioners & ſuch like haue no parte in the kyngdome of God & Chriſt nor any felyng therof? And who ſhall take thoſe diſeaſes from them? God onely through his mercy, for they cā not put The hearing of gods word cauſeth repentaunce. of that complection of them ſelues, vntill they be taught to beleue and to fele that it is damnable and to conſent vnto the contrary liuing.

And vnto the ſecond part I aunſwere, that in reſpect of God we doe but ſuffer onely and receaue power to Iohn. 19. do all our deedes whether we do good or bad, as Chriſt aunſwered Pylate, that hee could haue no power agaynſt him except it were geuen him from aboue, and no more could Iudas neither. There can be no repē taunce in vs but god doth firſt worke in vs by hys grace. But in reſpect of ye thing, wherin or wherwith we worke and ſheade out agayne the power that we haue receaued, we woorke actually. As the axe doth nothyng in reſpect of the hād that heweth, ſaue receaue: but in reſpect of the tree that is cut, it worketh actually & powreth out agayne the power that it hath receaued.

M. Item that God is author of good More. and euill: as wel of the euill will of Iudas in betraying Chriſt, as of the good will of Chriſt in ſufferyng his paſſion.

Tyndall. The power wherewith we Tyndall. do good and euill is of God & the will is of God. As ye power which the murtherer All power that we haue to good or euil is of God: But ye croked and naughty vſage of the ſame is of our owne c •• kerd & corrupt n • ture. abuſeth and wherewith he killeth a man vnrighteouſly is of God & the will wherewith he willeth it. But the wickedneſſe of his wil and crokedneſſe or frowardneſſe wherewith hee ſleath vnrighteouſly, to auēge him ſelfe & to ſatiſfie his owne luſtes, & the cauſe why he knoweth not the law of God and conſenteth not to it, whiche law ſhould haue informed his will and corrected the crokedneſſe therof and haue taught him to vſe his will & his power right, is his blindneſſes fault onely and not Gods. Whiche blindneſſe the deuill hath poyſoned him with.

M. Item matrimonie is no Sacramēt. More. Matrimonye. Tyndall.

Tyndall. Matrimonie is a ſimilitude of the kyngdome of heauen, as are many thynges mo, like as it appeareth by Chriſt in the Goſpell. But who inſtitute it to be a Sacrament? Or who at his mariage was taught the ſignification of it? Who was euer bound to receaue it in the name of a Sacrament. I Matrimony cā be no Sacramēt except a doctrine be added therunto that the people may know the benefite of Chriſt that we haue by matrimony would to Chriſtes bloud that ye wold make a Sacrament of it vnto all men and women that be maryed and vnto all other, and would at euery mariage teach the people to know the benefite of Chriſt through the ſimilitude of Matrimony. And I affirme that in the popes Churche there is no Sacrament. For where no ſignification is, there is no Sacrament. A ſigne is no ſigne vnto him that vnderſtādeth nought therby: as a ſpech is no ſpech vnto him that vnderſtādeth it not. I would to Chriſtes paſſion that ye would let them be Sacramentes which Chriſt inſtitute & ordeined for Sacramentes. And then if ye make of your own braynes fiue hū dred therto I would not be ſo greatly greued, though I would not geue my conſent vnto ſo great a multitude, partly for the bondage, and ſpecially leſt we ſhould in tyme to come, the ſignifications of them loſt, fall into Idolatrie agayne and make holy workes of them, after the exāple of the blindneſſe wherin we be now, but I would haue the woorde euer liuely preached out of the playne text.

M. Item that all holy orders bee but More. Orders. mens inuention.

Tyndall. The office of an Apoſtle, Tyndall. Byſhop, Prieſt, Deacon, and Widow, are of God: But as concerning the ſhanyng, the oylyng and diuerſitie of rayment and many degrees ſence added therto, proue that they be but mens traditions. But and ye will make Sacramentes No Sacrament is wt out ſignification. of the oylyng, ſhanyng, ſheryng, and garmentes, put their ſignifications vnto them and let the kyngs grace compell them to keepe them and I admitte them for Sacramentes, and vntill that tyme I hold them for the falſe ſignes of hypocrites.

M. Itēm that euery man and woman More. Cōſecrate. is a Prieſt and maye conſecrate the body of Chriſt.

Tyndall. In bodyly ſeruice if the officer Tyndall. appoynted be away, euery other perſon not onely may, but alſo is boūd to helpe at neede, euen ſo much as hys neighbours dogge. How much more then ought men to aſſiſte one an other in the health of their ſoules, at al times of nede? if the man be away, the womā may and is bound to Baptiſe in tyme of nede, by the law of loue, which office perteineth vnto the prieſt onely. If ſhe be Lady ouer the greateſt ordeined by God, that ſhe may Baptiſe, why ſhuld Womē that are vertuous and diſcrete may in caſes of neceſſitie miniſter the Sacramentes as well as the Prieſt. ſhe not haue power alſo ouer the leſſe, to miniſter the ceremonies whiche the Pope hath added to, as his oyle, his ſalt, his ſpitell, his candle and creſomcloth? And why might ſhe not pray all the prayers, except that Idole the pope be greater then the very God? if womē had brought a child to Church & while the Prieſt & other men taryed the child were in ieoperdy, might they not baptiſe him in the font, if there were no other water by? And if other water were by, yet if that holpe better one mite, loue requireth to baptiſe him therin. And then why might not women touch all their other oyle? If a woman learned in Chriſt were driuen vnto an Ile where Chriſt was neuer preached, might ſhe not there preach and teach to miniſter the Sacraments and make officers? The caſe is poſſible, ſhew thē what ſhould let that ſhe might not? loue thy neighbour as thy ſelfe doth cō pel. Nay, ſhe may not conſecrat. Why? If the pope loued vs as wel as Chriſt, hee would finde no faulte therewith, though a womā at nede miniſtred that Sacrament if it bee ſo neceſſary as ye make it. In bodyly wealth, he that would haue me one ace leſſe then hymſelfe, loueth me not as well as himſelfe how much more ought we to loue one an other in thynges pertainyng vnto the ſoule?

M. Item that the hoſt is no ſacrifice. More. Sacrifice. Tyndall.

Tyndall. Chriſt is no more killed. It is therfore the Sacrament ſigne & memoriall of that ſacrifice wherewith Chriſt offered his body for our ſinnes and commaūded ſaying, this do in the remembraunce of me. We be not holpe with any viſible deede that the Prieſt there doth, ſaue in that it putteth vs in remembraunce of Chriſtes death & paſſion for our ſinnes. As the garmentes and ſtraunge holy geſtures, helpe vs not, but in that they put vs in remembraunce of thyngs that Chriſt ſuffered for vs in his paſſion. Euen ſo the ſhewyng, breakyng, and eatyng of the hoſt, the ſhewyng and drinkyng of the cup of Chriſtes bloud, and the wordes and the conſecration, helpe vs not a pinne, nor are gods ſeruice, ſaue onely in that they ſtyrre vp our repentyng fayth to call to mynde the death and paſſion of Chriſt for our ſinnes. And therfore to call it a ſacrifice, is but abuſed ſpeach, In enſample. as when we call one that is new come home to breakfaſt and ſet a Capon before him and ſay, this is your welcome home, meaning yet by that ſpeach, that it is but a ſigne of ye loue of myne hart The ſupper of the Lord is geuen vs to be a memoriall of his death once offered for all. which reioyſeth and is glad that he is come home ſafe and ſounde. And euen ſo is this but the memoriall of the very ſacrifice of Chriſt once done for al. And if ye wold no otherwiſe meane, ye ſhal haue my good will to call it ſo ſtill, or if ye can ſhew me a reaſon of ſome other meanyng. And therfore I would that it had bene called (as it in deede is and as it was commaūded to be) Chriſtes Chriſtes memoriall Maſſe. memoriall, though that I doubt not but that it was called Maſſe of his He brue woord Miſach, which ſignifieth a a penſion geuyng, becauſe that at euery Maſſe, mē gaue euery man a portiō accordyng vnto his power vnto the in ſtentation of the poore. Which offering yet remayneth. But to a falſe vſe and profite of them that haue too much, as all other thinges are peruerted.

Finally it is the ſame thinge that it was when Chriſt inſtitute it at hys laſt ſupper. If it were then the very ſacrificing of Chriſtes body, and had that ſame vertue and power with it that his very paſſion after wrought, why was he ſacrificed ſo cruelly on the morow, and not holde excuſed therwyth, ſeyng he was there verely ſacrificed?

M. Item that there remayneth bread More. Bread. and wine in the ſacrament

Tyndall. Improue it. What is that Tyndall. that is broken, and that the Prieſt eateth wyth hys teeth, ayre onely? if a childe were fed with no other foode he ſhould wax haply as long as his father. Wherof then ſhould his body, his fleſh and bones grow? wherof ſhould that come (with reuerence I ſpeake it) that he piſſeth and ſo forth? all by miracle will they ſay. O what wonderfull miracles muſt we faine to ſaue Antichriſtes doctrine, I might wyth as The corrupt and vayne diſputations of men to proue chriſt to be really in the Sacrament. good reaſon ſay that the hoſte is neyther rounde nor white, but that as my mouth is deceaued in the taſt of bread, euen ſo mine eyes are in the ſyght of roundnes, and ſo is there nothing at all. Which all are but the diſputations of men with corrupt myndes, without ſpirite to iudge. Neuer the later when the Prieſt hath once rehearſed the teſtament of our ſauiour thereon. I looke not on bread and wine, but on the body of Chriſt broken, and bloud ſhed for my ſinnes, and by that fayth am I ſaued from the damnation of my ſinnes. Neyther come I to Maſſe for any other purpoſe then to fet forgeuenes for Chriſtes deathes ſake, nor for any other purpoſe ſay I Confiteor, & knowledge my ſinnes at the beginning of Maſſe. And if ye haue other doctrine, teach vs a reaſon & leade vs in light, & we will follow. Chriſt ſayth Iohn. xi. Iohn. 〈◊〉 it is the ſpirit that quickeneth, the fleſh profiteth nothing at all, the woordes which I ſpeake ſaith he are ſpirite and lyfe. That is, the fleſhely eatyng and drinking of Chriſtes body and bloude profit not, as his carnall preſence profited not, by the reaſon of his preſence onely, as ye ſee by Iudas and y• Phariſeis, and the ſouldiours that touched hym, and how his bodely preſence did let the diſciples to vnderſtand ſpiritually. But to eate and drinke in the ſpirite, that is, to harken vnto his wordes, and with a repenting hart to beleue in hys death, bringeth vs all that Chriſt can do for vs.

More. Item that the maſſe auaileth no More. Maſſe. man but the Prieſt.

Tyndall. If ye ſpeake of the prayers, Tyndall. his prayers helpe vs as much as ours him. If ye ſpeake of ye ſacramēt, The Sacrament of Chriſtes body when it is faithfully miniſtred doth profite as many as do beleue in Chriſtes death. it helpeth as many as be preſent as much as hym, if moued therby they be leue in Chriſtes death as well as he. If they be abſent, the ſacrament profiteth them as much as a ſermon made in the church helpeth them that be in y• fieldes. And how profiteth it the ſoules of the deade tell me, vnto whome it is no ſigne?

If ye meane the carnall eating and drinking, then it profiteth the Prieſte onely, for he eateth and drinketh vppe all alone, and geueth no man parte wyth hym.

More. Item that a man ſhould not be More. howſeled till he lay a dying.

Tynd. That is to ſhameleſſe a lye. Tyndall.

M. Item that men and women ſhould More. Touch. Tyndall. not ſpare to touch it.

Tynd. A perillous caſe. Why? Becauſe the Pope hath not oyled them. Neuertheleſſe Chriſt hath annointed them wyth hys ſpirite and wyth hys bloud. But wot ye why? The Pope thinketh if they ſhould be too buſie in handeling it, they woulde beleue that there were bread, and for that cauſe to ſtrength their faythes, he hath imagined little prety thinne manchetes that ſhine thorow, and ſeeme more lyke to be made of paper or fine Parchement then of wheate floure. About which was no ſmale queſtion in Oxforde of late dayes, whether it were bread or none: ſome affirming that the floure with long lying in water was turned to ſtarch, and had loſt his nature.

M. Item that the ſacramēt ſhould not More. Worſhip. be worſhipped.

Tyndall. It is the Sacrament of Tyndall. Chriſtes body and bloud. And Chriſt calleth it the newe and euerlaſting teſtament in hys bloud, and commaunded that we ſhoulde ſo do in the remembraunce of hym, that hys bodye was broken and his bloude ſhed for our ſinnes. And Paule commaundeth thereby to ſhewe or preach the Lords death. They ſay not pray to it, neither put any fayth therein. For I may not beleue in the ſacramēt, but I muſt beleue The true worſhipping of the Sacramēt, is to beleue that it is a true ſigne that Chriſt ſuffered death for vs. the Sacrament, that it is a true ſigne, and it true that is ſignified therby (which is the onely worſhippyng of the Sacrament, if ye geue it other worſhip ye plainly diſhonour it). As I may not beleue in Chriſtes Church, but beleue Chriſtes Church, that the doctrine which they preach of Chriſt is true. If ye haue any other doctrine, teach vs a reaſon and lead vs in light, and we will follow.

More. Item that a Chriſtē is not bound to keepe any lawe made by man or any More. at all.

Tynd. You ſay vntruely: a Chriſtē man is bound to obey tyranny: if it be Tyndall. not agaynſt hys fayth nor the lawe of God, vntill God deliuer him thereof. But he is no Chriſten man that byndeth hym to any thing ſaue that which loue and his neighbours neceſſitie requireth of them.

And when a lawe made, is no longer profitable, Chriſten rulers ought to breake it. But now a dayes whē tyraunts haue gotten the ſimple people vnder, they compell thē to ſerue theyr luſtes and wyly tyranny, without reſpect of any common wealth. Which wyly tyranny, becauſe the truth rebuketh it, is the cauſe why they perſecute it, leaſt the common people ſeing how good they ſhould be, and feeling how wicked they are, ſhuld withdraw their neckes frō their vnrighteous yooke. As ye haue enſample in Herode, in the Scribes and Phariſeis, and in many other.

More. Item that there is no Purgatory. More. Purgatory

Tyndall. Beleue in Chriſt and thou Tyndall. ſhalt ſhortly finde purgatoryes inow, as ye now make other feele.

M. Item that all ſoules lye and ſleepe More. Soules ſleepe. Tyndall. till domes day.

Tyndall. And ye in putting them in heauen, hell, and purgatory, deſtroy ye argumentes wherwith Chriſt & Paul proue the reſurrection. What God doth with them, that ſhall we know when we come to them. The true faith The ſoules departed reſt at Gods will & pleaſure. putteth the reſurrection which we be warned to looke for euery houre. The Heathen Philoſophers denying that, did put that the ſoules did euer lyue. And the Pope ioyneth the ſpirituall doctrine of Chriſt and the fleſhly doctrine of philoſophers together, things ſo contrary that they can not agree, no more then the ſpirite and the fleſhe do in a Chriſten man. And becauſe the fleſhly mynded Pope conſenteth vnto heathen doctrine, therefore he corrupteth the ſcripture to ſtabliſh it. Moſes ſayth in Deut. the ſecrete thinges pertaine Deut. 2 • . vnto the Lord, and the thynges that be opened pertaine vnto vs, that we do all that is written in the booke. Wherfore Sir if we loued the lawes of God and would occupy our ſelues to fulfill them, and woulde on the other ſide be meeke and let God alone wyth hys ſecretes and ſuffer him to be wiſer then we, we ſhould make none article of the faith of this or that. And againe, if the ſoules be in heauen, tell me why they be not in as good caſe as the Angels be? And then what cauſe is there of the reſurrection?

M. Item no man ſhall pray to ſaintes. More. Saintes. Tyndall.

Tyndall. When ye ſpeake wyth ſaintes that be departed, it is not euill to put them in remembraunce to pray for you.

M. Why do they not heare vs? More.

Tyndall. If they loue you ſo feruētly Tyndall. and be ſo great with God, why certifie they you not, that they ſo do?

More. So they do in that we feele our More. peticions graunted.

Tyndall. God ſaued the olde Idolaters Tyndall. with worldly ſaluacion, and gaue them their peticions, which they yet aſked of their Idoles, as ye ſee thorow out all the olde teſtament. God heareth the crowes, foules, beaſtes, and wormes of the earth, as the text ſaith, men and beaſtes doth God ſaue, which beaſtes yet pray not to God.

The Iewes and Turkes doth god ſaue in this worlde, and geueth them their worldly peticions, which yet worſhip not God, as his godly nature is to be worſhipped but after their owne Saintes are not to be called vpon, for we haue no promiſe nor aſſuraunce that either they heare vs or can profite vs. imagination: not in the ſpirite wyth fayth, hope, and loue, but wyth bodely ſeruice as the Pope doth. As the popiſhe ſerue S. Appoline for the tooth ache and are healed: euen ſo the Iewes and Turkes be healed and pray not to her, but ſerue God after an other maner for the ſame diſeaſe. So that God doth ſaue in this world all that keepe y• worldely lawes worldely, that is to wete, outwarde in the body for bodely rewarde and not in the hart of loue that ſpringeth out of the mercy that God hath geuen vs in Chriſt, which ſame, though they be Turkes, if they breake the worldly lawes, he rebuketh them, as the Niniuites and puniſheth them diuerſly. And if they knowledge their ſinne and mende, he healeeh them agayne. But and if they harden and ſinne as beaſtes, and will not amend, he deſtroyeth them vtterly as the Sodomites. And yet all ſuch haue no part in the life to come.

But with his children in whoſe hartes he writeth the fayth of hys ſonne The children of god are obediēt to hys lawes. Ieſus and the loue of his lawes, he goeth otherwiſe to worke hys lawes in their will: and their peticions are his honour & their neighbours welth: and that he will prouide them of all thinges neceſſary vnto this life, and gouerne them that their hartes be not ouercome of euill. And he heareth thē vnto his honour and their euerlaſting ſaluation, and purgeth them and teacheth them thinges wherof the popiſh and all they whoſe hartes the God of this world hath blynded, to ſerue God with workes, hath no feelyng.

And when he ſayth, that the Emperour Images. and that coūſell which decreed that Images for the abuſe ſhould be put out of the church, were heretikes. It is much eaſier ſo to ſay, then ſo to proue. Ʋnderſtand therefore, that Images were not yet receaued in the Churche in the tyme of S. Hierome, at the leaſt waye generally, whether in ſome one Hierome. place or no, I can not tell. For S. Hierome rehearſeth of one Epiphanius a Byſhop in the countrey of Cipres, & that the moſt perfect of all ye Byſhops of hys tyme, how that the ſayd Epiphanius Images were not allowed in the primitiue church & the Byſhop of Ieruſalem went together to Bethell, & by the way they entred into a Churche for to pray and there found a vayle hāgyng before the doore and an image: paynted thereon, as it had bene of Chriſt or ſome Saint. For the Byſhop was ſo moued therwith becauſe ſayth S. Hierome, that it Epiphanius cut the Image. was contrary to the Scripture, that he cut & counſeled to bury ſome dead ther in, and ſent an other cloth to hāg in the ſtede. And afterward when they were crept in a litle and litle: there was no woorſhyppyng of them, at the leaſt waye generally vntill the tyme of S. Gregory.

In ſo much that when Cirenus the Byſhop of Maſſilia offēded with the ſuperſtitiouſnes of the people burnt thē, S. Gregory wrote that he ſhould not deſtroy Gregory Cirenus. the Images, but teach onely that the people ſhould not worſhyp them. But whē it was ſo farre come that the people worſhypped them with a falſe fayth (as we now know no other vſe) and were no longer memorials onely, then the Byſhops of Grece & the Emperour A Councel gathered in Grece dyd put downe all Images. gathered them together, to prouide a remedy agaynſt that miſchief & cōcluded that they ſhould be put down for the abuſe, thinkyng it ſo moſt expedient, hauyng for them, firſt the example of God whom a man may boldly folow, which commaunded in the begynning of all his preceptes, that there ſhould be no image vſed to worſhip or pray before, not for the Image it ſelfe, but for the weakeneſſe of hys people: and hauyng agayne before their eyes, that the people were fallen vnto Idolatrie and imageſeruyng by the reaſon of them.

Now aunſwere me, by what reaſon cauſt thou make an hereticke of hym, that concludeth nought agaynſt God, but worketh with God & putteth that blocke out of the way, where at his brother the price of Chriſtes bloud ſrō bleth and loſeth his ſoule. They put not downe the images for hate of God and of his Saintes, no more then Ezechias brake the braſen Serpēt for enuy Ezechias. of the great miracle that was wrought by it, or in ſpite of God that commaū ded it to be kept for a memoriall. But to kepe the people in the true faith onely. Now ſeyng we may be all without Images are not to be had in Churches. images & to put them downe is not againſt Gods cōmaūdemēt but with it, namely if they be abuſed, to the diſhonour of God and hurt of our neighbours, where is charitie, if thou which knoweſt the truth and cauſt vſe thyne image wel, wilt not yet forbeare thyne image and ſuffer it to be put out of the way, for thy weake brothers ſake whō thou ſeeſt periſh there through? yea & what thyng maketh both the Turke & the Iew abhorre our fayth ſo much as our imageſeruice? But the Pope was then glad to finde an occaſion to picke a quarell with the Emperour, to get the Empire into hys owne handes, which thyng he brought to paſſe with the ſword of Fraunce & clame ſo highe that euerſence he hath put his own authoritie in ſtede of Gods word in euery generall Councell and hath concluded what him liſte, as agaynſt all gods word and agaynſt all charitie he condemned that bleſſed dede of that Councell and Emperour.

M. They blaſpheme our Lady and all More. Our Lady. Saintes.

Tyndall. That is vntrue. We honour Tyndall. our bleſſed Lady and all holye Saintes and folow their fayth and liuing vnto the vttermoſt of our power and ſubmit our ſelues to be ſcholers of the ſame ſchole.

M. They may not abyde Salue regina. More. Salue Regina. Tyndall▪

Tyndall. For therin is much blaſphe mie vnto our bleſſed Lady, becauſe Chriſt is our hope and lyſe onely and not ſhe. And ye in aſcribyng vnto her that ſhe is not, diſhonour God & worſhyp her not.

M. They ſay if a woman beyng alyue Mors. beleue in God and loue him as much as our Lady, ſhe may helpe with her prayers as much as our Lady.

Tyndall. Tell why not. Chriſt whē Tyndall. it was told him that his mother & his brethren ſought him, aunſwered, that his mother, his ſiſters and his brethrē Math. 12. were all they that did his fathers will. And vnto ye womā that ſayd to Chriſt, bleſſed be the wombe that bare the and pappes that gaue thee ſucke, Chriſt anſwered, Nay bleſſed are they that heare Luke. 1 • . the word of God & keepe it. As Paule ſayth. 1. Cor. ix. I haue nought to reioyce though I preach, for neceſſitie lyeth vpon me, and wo is me, if I preach not. If I do it vnwillingly, an office The prayers of all good womē are aſwell accepted of God as the prayers of our Lady. is committed vnto me, but and if I do it with a good will, then I haue a reward. So now carnall bearyng of Chriſt and carnall geuyng hym ſucke make not our Lady great. But our bleſſed Ladyes greatneſſe is her fayth and loue wherein ſhe exceeded other. Wherfore if God gaue his mercy that an other woman were in thoſe twoo poyntes equall with her, why were ſhe not like great and her prayers as much heard.

M. Item that men ſhould not worſhip More. Croſſe. Tyndall. the holy croſſe.

Tyndall. With no falſe worſhip and ſuperſtitious fayth, but as I haue ſaid, to haue it in reuerence for the memoriall of him that dyed theron.

M. Item Luther hateth the feſtes of the More. croſſe and of Corpus Chriſti.

Tyndall. Not for enuy of the croſſe Tyndall. which ſinned not in the death of Chriſt nor of malice toward the bleſſed body of Chriſt, but for the idolatrie vſed in thoſe feſtes.

M. Item that no man or woman is bound to kepe any vow. More. Ʋow. Tyndall.

Tyndall. Lawfull vowes are to be kept vntill neceſſitie breake them. But vnlawful vowes are to be broken immediatly.

M. Martine appealed vnto the next generall Councell that ſhould bee gathered More. Martine. Tyndall. in the holy ghoſt, to ſeke a long delay.

Tyndall. Of a truth that were a lōg delay. For ſhould Martine liue, till the Pope would gather a Councell in the holy ghoſt or for any godly purpoſe, he were like to be for euery heere of hys head a thouſand yeares old.

Then bringeth he in the inconſtancie of Martine, becauſe he ſaith in his later Martine. booke, how that he ſeeth further then in his firſt. Paraduenture, he is kynne to our Doctours whiche when with preachyng agaynſte pluralities All falſehode is not eſpyed on in one 〈◊〉 . they haue got them thre or foure benefices, alledge the ſame excuſe. But yet to ſay the truth the very Apoſtles of Chriſt learned not all truth in one day. For long after the Aſcention they wiſt not that the heathē ſhould be receaued vnto the fayth. How then could Martin (brought vp in the blyndneſſe of your ſect aboue xl. yeares) ſpye out all your falſehead in one day.

M. Martine offered at Wormes before More. the Emperour and all the Lordes of Germany, to abyde by his booke and to diſpute, which he might well doe, ſithens he had his ſafe conduct that he ſhould haue no bodyly harme.

Tyndal. O mercyful God, how come Tyndall. ye out your owne ſhame? ye cā not diſpute except ye haue a mā in your owne daunger to do hym bodyly harme, to diote him after your faſhion, to tormēt him and to murther him. If ye might haue had him at your pleaſure, ye wold haue diſputed with him: firſt with ſophiſtrie and corrupting the Scripture: ☜ then with offeryng hym promotions: thē with the ſword. So that ye would haue bene ſure, to haue ouercome hym with one Argument or other.

M. He would agree on no Iudges. More. Martine. Tyndall.

Tyndall. What Iudges offered ye hym, ſane blynd Byſhops and Cardinals, enemyes of all truth, whoſe promotions and dignities they feare to be plucked from them, if the truth came to light, or ſuch Iudaſes as they had corrupt with money to maynteine their ſect? The Apoſtles might haue admitted as well the heathen Biſhops of Idoles to haue bene their iudges as he them. But he offered you autenticke Scripture and the hartes of the whole world. Which ij. iudges, if ye had good conſciēces and truſt in God, ye would not haue refuſed.

The iiij. Chapter.

THe fourth Chapter is not the firſt Poetrie that he hath fayned.

The v. Chapter.

IN the end of the fift he vntruly reporteth, that Martine ſayth, no man is bound to kepe any vowe. Lawfull promiſes are to be kept; and vnlawfull to he broken.

The vj. Chapter.

IN the beginning of the vj. he deſcribeth Martine after the example of his own nature, as in other places he deſcribeth God after the complection of Popes, Cardinals & worldly tyraūts.

M. Martin will abyde, but by the Scripture More. Martin. onely.

Tyndall. And ye will come at no ſcripture Tyndall▪ onely: And as for the old doctours ye will heare as litle; ſaue where it pleaſeth you, for all your crying, old holy fathers. For tell me this, why haue ye in England condēned the vnion Vn •• n. of Doctours, but becauſe ye would not haue your falſhead diſcloſed by the doctrine of them.

M. They ſay, that a Chriſten man is diſcharged of all lawes ſpirituall and temporall More. ſaue the Goſpell.

Tyndall. Ye iuggle, we ſay that no Tyndall. Chriſten man ought to bynde his brother violently, vnto any law wherof he could not geue a reaſon out of Chriſtes doctrine and out of ye law of loue. And on the other ſide we ſay, that a How far a Chriſten man is bounde to ſuffer. Chriſten man is called to ſuffer wrong and tyranny (though no man ought to bynde hym) vntill God rid vs therof: ſo farre yet as the tyranny is not directly agaynſt the law of God and fayth of Chriſt, and no further.

More. Martin was the cauſe of the deſtruction of the vplandiſh people of Germanie. More.

Tyndall. That is falſe, for then he Tyndall. coulde not haue eſcaped himſelfe. Martin was as much the cauſe of their cō fuſion, as Chriſt of the deſtruction of Ieruſalem. The Duke elector of Saxon came from the warre of thoſe vplandiſhe people and other Dukes with him into Wittenberge where Martin is, with xv. hundred men of armes, ſo that Martin if he had bene giltie, coulde not haue gonne quite. And therto all the Dukes and Lordes that cleaue vnto the word of God this day, were no leſſe cumbred with theyr common people then other men.

Then after the loudeſt maner he ſetteth out the cruelnes of the Emperors ſouldiours which they vſed at Rome: but he maketh no mention of the treaſon which holy church wrought ſecretly, wherwith the men of warre were ſo ſet on fire.

The viij. Chapter.

M. What good deede will he do, that More. beleueth Martin, how that we haue no frewill to do any good with the helpe of grace.

Tyndall. O Poete without ſhame. Tyndall. More.

More. What harme ſhall he care to forbeare, that beleueth Luther, how god alone; without our will worketh all the miſchiefe that they do.

Tyndall. O naturall ſonne of the father Tyndall. of all lies.

More. What ſhall he care, how long More. he liue in ſinne that beleueth Luther, that he ſhall after this life feele neyther good nor euill in bodye nor ſoule vntyll the day of dome?

Tyndall. Chriſt and hys Apoſtles Tyndall. taught no other, but warned to looke for Chriſtes comming agayne euery houre. Which comming agayne; becauſe ye beleue will neuer be, therfore haue ye fayned that other marchaundiſe.

M. Martins bookes be open, if ye will More. not beleue vs.

Tyndall. Nay, ye haue ſhut them Tyndall. vp, and therefore be bolde to ſay what ye luſte.

M. They liue as they teach, and teach More. as they liue.

Tyndall. But neither teach nor lyue Tyndall. as other lye on them.

The ix. Chapter.

M. Though the Turke offer pleaſures vnto the receauers, and death vnto More. the refuſers of his ſecte (as the Pope doth) yet he ſuffereth none to breake their promiſes of chaſtitie dedicate to God (though haply they vſe no ſuch vowes, and as the Pope wil not except it be for money) but Luther teacheth to breake holy vowes.

Tyndall. Luther teacheth that vnlaw Tyndall. full vowes grounded on a falſe fayth vnto the diſhonouring of God are to Vnlawfull vowes are not to be obſerued. be broken and no other. And agayne, conſtrayned ſeruice pleaſeth not God. And thirdly, your Pope geueth licēce and his bleſſing to breake all lawfull vowes, but with the moſt vnlawfull of all will ye not diſpence.

Then he bringeth forth the enſample of the heathen, to confirme the Popes chaſtitie. And no wrong, for the ſame falſe imagination that the heathē had in theirs, hath the Pope in hys. Ʋnderſtand therfore, if thou vow any indifferent thing, to pleaſe God in his Vowes. owne perſon, he receaueth not thyne Idolatrie: for hys pleaſure & honour is, that thou ſhouldeſt be as he hath made thee, and ſhouldeſt receaue all ſuch thinges of his hand and vſe them ſo farforth as they were needfull, and geue him thankes, and be bounde to hym: and not that thou ſhouldeſt be as thou haddeſt made thy ſelfe, & that he ſhould receaue ſuch thinges of thee to be bounde to thee, to thanke thee & rewarde thee. And agayne, thou muſt geue me a reaſon of thy vow out of the worde of God. Moreouer when thou All vowes are to be made wyth great aduiſement. voweſt lawfully, thou maiſt not do it preciſely, but alway except, if thyne owne or thy neighbours neceſſitie required the contrary. As if thou haddeſt vowed neuer to eate fleſhe, or drinke wine, or ſtronge drinke, to tame thy fleſhe, and thou afterwarde felleſt in diſeaſe ſo that thy body in that behalfe were to tame, or that there coulde no other ſuſtinaunce be gotten. Thā thou muſt interprete ſuche caſes excepte, though thou madeſt no mention of them at the making of thy vow. Some man woulde ſay, other ſhifte might be made: What then? If other drinke as We m • ſt vſe Gods creatures for our nec •… e. hoate as wine and of the ſame operation, and other meate of the ſame power and vertue as fleſhe is, muſt be had, why ſhouldeſt thou forſweare wine or fleſhe, ſeing it is now no longer for the taming of thy body. And ſo forth of all other, as I haue aboue declared.

And when he bringeth in the Apoſtles, martyrs, confeſſours, and xv. hundred yeares, it is cleane contrary. For they had no ſuch falſe imagination of chaſtity or of any other worke: but they vſed it to ſerue their neighbour and to All our abſtinence & chaſtiſing of our ſelues, is to our owne profite. auoyde trouble in time of perſecution, and to be eaſed of that burthen that was to heauy for their weake ſhoulders, and not to cōpell God to thāke them for that libertie for which they be bound to thanke hym.

The tenth Chapter.

IN the tenth he inueyeth and rayleth againſt that which neither he nor any Freewi • t. fleſhly mynded Papiſte can vnderſtand; as they haue no power to cōſent vnto the lawes of God, which herein appeareth, that they compell their brethren which be as good as they, to do and beleue what they luſt, & not what God commaundeth. He affirmeth that Martin ſayth, how that we do no ſinne our ſelues with our owne will, but that More blaſphemeth God. God ſinneth in vs, and vſeth vs as a dead inſtrument, and forceth vs therunto and dāneth vs, not for our owne deedes but for his, and for his owne pleaſure, as he compelleth vnto ſinne for his pleaſure or rather he for hys pleaſure ſinneth in vs. I ſay, that a man ſinneth voluntarily, but the power of the will and of the deede is of God, and euery will and deede are good in the nature of the deede, and the euilneſſe is a lacke that there is, as the eye, though it be blinde is good in nature, in that it is ſuch a member created for ſuch a good vſe: but it is called euill for lacke of ſight. And ſo are our deedes euill becauſe we Our dedes are euill, becauſe we lacke know ledge to referre them vnto the glory of God. lacke knowledge and loue to referre them vnto the glory of God. Which lacke commeth of the deuill that blyndeth vs with luſtes and occaſions that we can not ſee the goodneſſe and righteouſnes of the law of God & the meanes how to fulfill it. For could we ſee it, and the way to do it, we ſhould loue it naturally as a childe doth a fayre apple. For a childe whē as a mā ſheweth him a fayre apple, and will not geue it hym weepeth, ſo ſhould we naturally mourne when the members woulde not come forwarde to fulfill the lawe according to the deſire of our hartes. For Paule ſayth. ij. Cor. iiij. If our 2. Cor. 4. Goſpell be hid, it is hid vnto thē that periſhe, among which the God of this world hath blynded the wittes of the vnbeleuers, that the light of the glorious goſpell of Chriſt ſhould not ſhine The deuill is the blinder & kepee of vs frō y• vnderſtanding of gods wyll. to them. And Chriſt ſayth that the birdes eate vp the ſeede ſowen vppon the way, and interpreteth by the ſeede the worde, and by the foules, the deuill. So that the deuill blindeth vs wyth falſhead and lyes which is our worldly The deuill is the blinde • and keper of vs from the vnderſtandyng of Gods wil. wiſdome, and therewith ſtoppeth out the true light of Gods wiſdome, which blindenes is the euilneſſe of all our deedes.

And on the other ſide, that an other man loueth the lawes of God and vſeth ye power that he hath of god well, and referreth hys will and his deedes vnto the honour of God, commeth of the mercy of God which hath opened his wittes, and ſhewed him light to ſee the goodnes and righteouſnes of the lawe of God, and the way that is in Chriſt to fulfill it, wherby he loueth it naturally and truſteth to do it. Why doth God open one mans eyes & not an others? Paule Rom. ix. forbiddeth to aſke why. For it is to deepe for mās We may not be curious to ſearch gods ſecretes. capacitie. God we ſee is honoured therby, and his mercy ſet out, and the more ſeene in the veſſels of mercy. But the popiſhe can ſuffer God to haue no ſecret hid to himſelfe. They haue ſearched to come to the botome of hys botomleſſe wiſdome, and becauſe they cā not attayne to that ſecrete and be to proude to let it alone, and to graunt themſelues ignoraūt with the Apoſtle that knew no other then Gods glory A Papiſticall opiniō. in the elect, they go and ſet vp freewill with the heathen philoſophers, and ſay that a mans freewill is the cauſe why God chuſeth one and not an other, cō trary vnto all the ſcripture. Paul ſaith it commeth not of the will nor of the deede, but of the mercy of God. And they ſay that euery man hath at ye leaſt way power in his freewill, to deſerue that power ſhoulde be geuen hym of god to kepe the law. But the ſcripture teſtifieth that Chriſt hath deſerued for y• elect, euen thē whē they hated God, that their eyes ſhould be opened to ſee the goodnes of the lawe of God, and the way to fulfill it, and forgeuenes of all that is paſſed, wherby they be drawen to loue it and to hate ſinne.

I aſke the popiſhe one queſtion whether the will can preuent a mans witte Witte, reaſon, & iudgement goeth before will. and make the witte ſee the righteouſneſſe of the lawe, and the way to fulfill it in Chriſt? If I muſt firſt ſee the reaſon why yer I can loue, how ſhall I with my will do that good thing that I know not of? how ſhall I thanke God for the mercy that is layde vp for me in Chriſt, yer I beleue it. For I muſt beleue the mercy yer I can loue the worke. Now fayth commeth not of our frewill, but is the grace of God geuen vs by grace yer there be any will in our hartes to do the lawe of Faith is the gift of God & commeth not by free wil. God. And why God geueth it not euery man I can geue no reckoning of his iudgementes. But well I wot, I neuer deſerued it, nor prepared my ſelf vnto it, but ranne an other way cleane contrary in my blyndneſſe, and ſought not that way, but he ſought me, and found me out, and ſhewed it me, and therwith drew me to him. And I bow the knees of mine hart vnto god night and day, that he will ſhew it all other men. And I ſuffer all that I can to be a ſeruaunt to open their eyes.

For well I wot they can not ſee of themſelues before God haue preuēted them wyth hys grace. For Paule ſaith Phil. i. he that began a good worke in Phil. 1. you ſhall continue or bring it vnto a full ende, ſo that God muſt beginue to worke in vs. And Phil. ij. God it is Phil. 2. that worketh both the willing and alſo bringing to paſſe. And it muſt needes God is the firſt worker & bringger to paſſe of our well doynges. be, for God muſt open mine eyes, and ſhew me ſomewhat and make me ſee the goodneſſe of it, to draw me to hym, yer I can loue, conſent, or haue any actuall will to come.

And when I am willing, he muſt aſſiſte me and helpe to tame my fleſhe, and to ouercome the occaſions of the worlde, and the power of the fendes. God therfore hath a ſpecial care for his Math. 24. elect, in ſo much that he will ſhorten ye wicked dayes for their ſakes, in which no man, if they ſhould continue might endure. And Paule ſuffereth all for the electe. ij. Timothy. ij. And Gods ſure foundation ſtandeth ſayth Paule, God knoweth hys. So that refuſe the truth who ſhall, God will keepe a nū ber of his mercy, and call them out of blindneſſe; to teſtifie the truth vnto the reſt, that their damnation may be with out excuſe.

The Turke, the Iew and the Popiſh build vpon frewill & aſcribe theyr iuſtifying vnto their woorkes. The Turke when he hath ſynned, runneth to the purifyinges or ceremonies of Mahomet, and the Iew to the ceremonies of Moſes, and the Pope vnto his owne ceremonies, to fet forgeueneſſe of their ſinnes. And the Chriſten goeth The Chriſtians ſeeke helpe of Chriſt. thorough repentaunce towarde the law, vnto the fayth that is in Chriſtes bloud.

And the Pope ſaith that the ceremonies of Moyſes iuſtified not, compelled with the woordes of Paule. And how then ſhould his iuſtifie? Moyſes Sacramentes were but ſignes of promiſes of fayth, by which fayth the beleuers are iuſtified, and euen ſo be Chriſtes alſo. And now becauſe the Iewes haue put out the ſignifications of their Sacraments and put their truſt in the workes of them, therfore they be Idolaters, and ſo is the Pope for like purpoſe. The Pope ſayth that Chriſt dyed O abhominable blaſphemy. not for vs, but for the Sacramentes, to geue them power to iuſtifie. O Antichriſt.

The xj. Chapter.

HIs xj. chapter is as true as his ſtory Doct. Ferman. of Ʋtopia & all his other Poetrie. He meaneth Doctour Ferman perſon of Hony lane. Whō after they had hādled after their ſecret maner and diſputed with ſecretly and had made him ſweare that he ſhould not vtter how he was dealt with, as they haue made many other, then they contriued a maner of diſputatiōs had with him, with ſuch oppoſitions, aunſwearynges and argumentes as ſhould ſerue onely to ſet forth their purpoſe. As M. More thoroughout all his booke maketh, quoth Maſter doctour Fermon was a vertuous godly and learned mā he, to diſpute and moue queſtions after ſuch a maner as he can ſoyle them or make them appeare ſoyled, and maketh him graunt where he lyſteth and at the laſt to be concluded and lad whether M. More will haue him. Wherfore I wil not rehearſe all the arguments, for it were to long, and is alſo not to be beleued that he ſo made them or ſo diſputed with them, but that they added and pulled away & fayned as they liſte as their guiſe is. But I will declare in light that which M. More ruffeleth vp in darkeneſſe, that ye may ſee their falſhead.

Firſt if ye were not falſe hypocrites, A true note to know hypocrites. why had ye not diſputed openly with him, that the world might haue heard and borne recorde, that that whiche ye now ſay of him were true? what cauſe is there that the lay people might not as well haue heard his wordes of hys own mouth, as read them of your writyng, except ye were iugglyng ſpirites that walke in darkneſſe?

When M. More ſayth, the Church teacheth that men ſhould not truſt in theyr workes, it is falſe if he meane ye Popes Church. For they teach a man to truſt in domme ceremonies & Sacramētes, in penaūce and all maner workes that come them to profite, whiche yet helpe not vnto repentaunce nor to fayth nor to loue a mans neighbour.

M. More declareth the meanyng of no ſentence, hee deſcribeth the proper ſignification of no word, nor the difference of the ſignificatiōs of any terme, but runneth foorth confuſedly in vnknowen wordes and generall termes. And where one word hath many ſignifications he maketh a man ſome tyme beleue that many thynges are but one thyng, and ſome tyme he leadeth from one ſignification vnto an other & mocketh a mans wittes. As he iuggleth M. More 〈◊〉 a iuggle • with termes. with this terme Church, makyng vs in the begynnyng vnderſtand all that beleue, and in the concluſion the Prieſtes onely. He telleth not the office of the law, he deſcribeth not his penaūce nor the vertue therof or vſe, he declareth no Sacrament, nor what they meane nor the vſe nor wherin the frute of cō feſſion ſtandeth, nor whence the power of the abſolution commeth, nor wherin it reſteth, nor what iuſtifying meaneth, nor the order nor ſheweth any diuerſitie of faythes, as though all faiths were one fayth and one thyng.

Marke therfore, the way toward iuſtifying or forgeueneſſe of ſinne, is the The order of iuſtifying. law. God cauſeth the law to be preached vnto vs & writeth it in our harts and maketh vs by good reaſons feele that the law is good and ought to bee kept and that they which keepe it not are worthy to be damned. And on the other ſide I fele that there is no power in me, to kepe the law wherupon it would ſhortly folow that I ſhould diſpaire, if I were not ſhortly ho • pe. But A lyuely deſcriptio • of our 〈◊〉 fication. God which hath begon to cure me and hath layde that coroſy vnto my ſores, goeth forth in his cure, and ſetteth hys ſonne Ieſus before me and all his paſſions and death, and ſayth to me: this is my deare ſonne, and he hath prayed for thee & hath ſuffred all this for thee, and for his ſake I will forgeue thee all that thou haſt done agaynſt this good lawe, and I will heale thy fleſh & teach thee to kepe this law, if y• wilt learne. And I will beare with thee & take all a worth that thou doeſt, till thou cauſt do better. And in the meane ſeaſon, not withſtandyng thy weakeneſſe, I will yet loue thee no leſſe then I do the aungels in heauen, ſo thou wilt be diligent to learne. And I will aſſiſte thee and keepe thee and defend thee and be thy ſhielde and care for thee.

And the hart here beginneth to mollifie and waxe ſoft & to receaue health and beleueth the mercy of God and in beleuyng is ſaued frō the feare of euerlaſtyng death, and made ſure of euerlaſtyng life, and then beyng ouercome The great mercy and kindenes of God moueth mā to repētaūce. with this kindneſſe, begynneth to loue agayne and to ſubmitte her ſelfe vnto the law of God to learne them and to walke in them.

Note now the order, firſt God geueth me light to ſee the goodneſſe and righteouſneſſe of the law, & myne own ſinne and vnrighteouſneſſe. Out of whiche knowledge ſpryngeth repentaunce. The right order of our iuſtificatiō. Now repentaunce teacheth me not that the law is good, and I euill, but a light that the ſpirite of God hath geuen me, out of whiche light repentaunce ſpringeth.

Then the ſame ſpirite woorketh in myne hart truſt and confidence to beleue the mercy of God and his truth, that he will do as hee hath promiſed. Whiche beleffe ſaueth me. And immediatly out of that truſt ſpryngeth loue toward the law of God agayne. And what ſoeuer a man worketh of any other loue thē this it pleaſeth not God, nor is that loue godly.

Now loue doth not receaue this mercy but fayth onely, out of whiche fayth loue ſpringeth, by which loue I power out agayn vpon my neighbour that goodneſſe which I haue receaued of God by fayth. Hereof ye ſee that I cā not be iuſtified without repentaūce and yet repentaunce iuſtifieth me not. And hereof ye ſee that I can not haue a fayth to be iuſtified and ſaued, except loue ſpryng therof immediatly, and yet loue iuſtifieth me not before God. For my naturall loue to God agayne doth not make me firſt ſee & feele the kyndneſſe of God in Chriſt, but fayth thorough preachyng. For we loue not God firſt, to cōpell him to loue agayn: but he loued vs firſt & gaue his ſonne for vs, that we might ſee loue and loue 1. Iohn. 4. agayne, ſayth S. Iohn in his firſt Epiſtle. Which loue of God to vs ward we receaue by Chriſt thorough fayth ſayth Paule.

And this example haue I ſet out for Faith only apprehendeth our iuſtification. them in diuers places, but their blynd Popiſh eyes haue no power to ſee it, couetouſneſſe hath ſo blynded them. And when we ſay faith onely iuſtifieth vs, that is to ſay, receaueth the mercy wherewith God iuſtifieth vs and forgeueth vs, we meane not fayth whiche hath no repentaunce and fayth whiche hath no loue vnto the lawes of God agayne and vnto good workes, as wicked hypocrites falſly belye vs.

For how thē ſhould we ſuffer as we do all miſery, to cal the blind and ignoraūt vnto repentaunce & good workes which now do but conſent vnto all euill, and ſtudy miſchief all day long, for all their preachyng their iuſtifying of good woorkes. Let M. More improue this with his ſophiſtrie and ſet foorth his owne doctrine that we may ſee the reaſon of it and walke in light.

Hereof ye ſee what fayth it is that what faith iuſtifieth. iuſtifieth vs. The fayth in Chriſtes bloud of a repentyng hart toward the law doth iuſtifie vs onely and not all maner faythes. Ye muſt vnderſtād therfore, that ye may ſee to come out of Mores blynd maze, how that there be many faythes and that all faythes be not one faith, though they be al called with on generall name. There is a ſtory There are diuerſities of faith, and but one faith that iuſtifieth vs. faith without feelyng in the hart, wher with I may beleue the whole ſtory of the Bible & yet not ſet myne hart earneſtly thereto, takyng it for the fode of my ſoule, to learne to beleue and truſt God, to loue him dread him and feare him by the doctrine and examples ther of, but to ſeme learned & to know the ſtory, to diſpute and make marchaundiſe, after as we haue exāples ynough. And the fayth wherewith a man doth miracles, is an other gift then the faith of a repētyng hart to be ſaued through Chriſtes bloud, and the one no kynne to the other though M. More would haue them ſo appeare. Neither is the deuils fayth & the Popes fayth (wherwith they beleue that there is a God & that Chriſt is & all the ſtory of the Bible and may yet ſtond with all wickedneſſe and full cōſent to euil) kynne vnto the fayth of them that hate euill and repent of their miſdeedes and knowledge their ſinnes and be fled with full hope and truſt of mercy vnto the bloud of Chriſt.

And when he ſayth, if fayth certifie our hartes that we bee in the fauonr of God and our ſinnes forgeuen, & become Workes. good yer we do good workes, as the tree muſt be firſt good yer it bring forth good fruite, by Chriſtes doctrine, thē we make good workes but a ſhadowe wherewith a man is neuer the better. Nay Sir we make good woorkes, fruites whereby Out of a liuely and iuſtifiyng faith ſpringeth good workes. our neighbour is the better, and whereby God is honoured, and our fleſhe tamed. And we make of them ſure tokēs wherby we know that our fayth is no fayned imagination and dead opinion, made with captiuing our wits after the Popes traditions, but a lyuely thyng wrought by the holy Ghoſt.

And when he diſputeth, if they that haue faith, haue loue vnto the lawe, and purpoſe to fulfill it, then faith alone iuſtifieth not, how will he proue that argument? Fayth alone iuſtifieth. he iuggleth wyth this worde alone: and would make the people beleue that we ſaid, how a bare faith that is without all other company, of repē taunce, loue, and other vertues, yea & without Gods ſpirite to, did iuſtifie vs, ſo that we ſhoulde not care to do good. But the Scripture ſo taketh not alone, nor we ſo meane, as M. More knoweth well inough. When an horſe A ſimilitude. beareth a ſaddell and a man therin, we may wel ſay, that yt horſe onely & alone beareth the ſaddell, and is not holpe of the man in bearing thereof. But he would make men vnderſtand that we ment, the horſe bare the ſaddell emptie and no man therin: let him marke this to ſee his ignoraunce, which woulde God were not coupled with malice. Euery man that hath wit, hath a will More is maliciouſly blynde. to, and then by M. Mores argument, witte onely geueth not the light of vnderſtanding. Now the concluſion is falſe and the contrary true. For yt wit without helpe of the will geueth the light of the vnderſtanding, neyther doth the will woorke at all, vntill the wit haue determined this or that to be good or bad. Now what is faith ſaue a ſpirituall light of vnderſtanding, and an inwarde knowledge or feelyng of mercy. Out of which knowledge loue doth ſpring. But loue brought me not that knowledge, for I knew it yer I loued. So that loue in the proceſſe of nature to diſpute from the cauſe to the An ap • and proper exſample of loue. effect helpeth not at all to the feeling that God is mercifull to me no more than the louing hart and kinde behauiour of an obedient wife to her huſband maketh her ſee his loue & kyndneſſe to her, for many ſuch haue vnkinde huſbandes. But by hys kynde deedes to her, doth ſhe ſee hys loue. Euen ſo my loue and deedes make me not ſee Gods loue to me in the proceſſe of nature: but his kinde deedes to me, in that he gaue his ſonne for me, maketh me ſee his loue, & to loue againe.

Our loue and good workes make not God firſt loue vs, and chaunge hym from hate to loue, as the Turke, Iewe, and vaine popiſhe meane, but his loue and deedes make vs loue, & chaunge vs from hate to loue. For he Rom. 5. loued vs when we were euill, and his enemies, as teſtifieth Paule in diuers God loued vs firſt, that we places, and choſe vs, to make vs good and to ſhew vs loue, and to draw vs ſhould loue him againe to him, that we ſhould loue agayne.

The father loueth his childe, when it hath no power to do good, & when it muſt be ſuffered to runne after the owne luſtes without lawe, and neuer loueth it better then then, to make it better, and to ſhew it loue, to loue agayne. If ye coulde ſee what is writtē in the firſt epiſtle of Iohn, though all the other ſcripture were layde a parte, he ſhould ſee all this.

And ye muſt vnderſtand, that we ſometyme diſpute forwarde, from the cauſe to the effect, and ſometyme backward from the effect to the cauſe, and muſt beware that we be not therwyth beguiled, we ſay ſommer is come and therefore all is grene, and diſpute forwarde. For ſomme • is the cauſe of the ☜ greneſſe. We ſay the trees be grene, & therfore ſommer is come, and diſpute backward from the effect to the cauſe. For the grene trees make not ſommer but maketh ſomme • knowen. So we diſpute backward, the man doth good He that loueth God loueth hys neighbour. deedes and profitable vnto his neyghbour, he muſt therefore loue God: he loueth God, he muſt therefore haue a true fayth and ſee mercy.

And yet my woorkes make not my loue, nor my loue my faith, nor my faith Gods mercy: But cōtrary, gods Note here the mercy & goodnes of God. mercy maketh my fayth, and my fayth my loue, and my loue my works. And if the Pope could ſee mercy and worke of loue to his neighbour, and not ſell his woorkes to God for heauen after M. Mores doctrine, we needed not ſo ſuttle diſputing of faith.

And when M. More alleageth Paule to the Corinthians, to proue that faith may be without loue, he proueth nothing, but iuggleth onely. He ſaith, it Faith may be had wt out loue, but it is a barreine & naked faith is euident by the wordes of Paule, that a mā may haue a faith to do miracles without loue, & may geue all his good in almes without loue, and geue his body to burne for the name of Chriſt, & al without charitie. Wel I will not ſticke with hym: he may ſo do without charitie & without fayth therto. Then a mā may haue faith without faith. Ye verely becauſe there be many differēces of faith, as I haue ſayd, and not all faithes one fayth, as maiſter More iuggleth. We read in the woorkes of S. Ciprian, that Ciprian. there were martyrs that ſuffered martyrdome for the name of Chriſt all the Martyrs that ſuffered all a yeare long. yeare long, and were tormented and healed agayne, and then brought forth a freſhe. Which martyrs beleued as ye do, that the payne of their martyrdom ſhould be a deſeruing & merite inough not onely to deſerue heauen for themſelues, but to make ſatiſfaction for the ſinnes of other men thereto, and gaue pardons of their merites, after the enſample of the Popes doctrine, and forgaue the ſinnes of other men, which had openly denyed Chriſt, and wrote vnto Ciprian, that he ſhoulde receaue thoſe men that had denyed Chriſt into the congregation agayne, at the ſatiſfaction of their merites. For whiche pride Ciprian wrote to them and called The deuils Martyrs. them the deuilles martyrs and not Gods. Thoſe martyrs had a fayth without fayth. For had they beleued that all mercy is geuen for Chriſtes bloudſhedding, they would haue ſent other mē thether, and would haue ſuffered their owne martyrdome for loue of their neighbours onely, to ſerue thē and to teſtifie the truth of God in our ſauiour Ieſu, vnto the worlde, to ſaue at the leaſt way ſome, that is to wete, the elect, for whoſe ſake Paule ſuffereth all thing, and not to winne heauē. If I worke for a worldly purpoſe, I We muſt doe good workes of loue, and not for reward. get no rewarde in heauen: euen ſo if I worke for heauen or an hyer place in heauen, I get there no rewarde. But I muſt do my woorke for yt loue of my neighbour, becauſe he is my brother, and the price of Chriſtes bloude, and becauſe Chriſt hath deſerued it, and deſireth it of me, and then my rewarde is great in heauen.

And all they which beleue that their ſinnes be forgeuen them, and they receaued as the ſcripture teſtifieth, vnto the enheritaunce of heauē for Chriſtes merites, the ſame loue Chriſt and their brethren for his ſake, and do all thyng for their ſakes onely, not once thinking of heauen when they worke, but on their brethrens neede. When they ſuffer themſelues aboue might, then they comfort their ſoule with the remē braunce of heauen, that this wretchednes ſhall haue an ende, and we ſhall haue a thouſand folde pleaſures and rewardes in heauen, not for the merites Our doynges can deſerue nothyng, but Chriſte hath deſerued for vs. of our deſeruings, but geuen vs freely for Chriſtes. And he that hath yt loue, hath the right faith, and he that hath yt faith hath the right loue. For I cā not loue my neighbour for Chriſtes ſake, except I firſt beleue that I haue receaued ſuch mercy of Chriſt. Nor can I beleue that I haue receaued ſuch mercy of Chriſt, but that I muſt loue my neighbour for his ſake, ſeing that he ſo inſtantly deſireth me.

And when he alleageth S. Iames, Iames. 〈◊〉 . it is aunſwered him in the Mammon, and S. Auguſtine anſwereth hym. And S. Iames expoundeth himſelfe. For he ſaith in the firſt chapter, God which begatte vs of his owne will wyth the worde of truth, which worde of truth, is his promiſes of mercy and forgeueneſſe in our Sauiour Ieſus, by which he begat vs, gaue vs life and made vs a new creature thorow a faſt faith. And Iames goeth and rebuketh the opinion Iames • eproueth ſel •• ••• tes and not a true and liuely ſayth. and falſe fayth of them that thinke it inough to be ſaued by, if they beleue that there is but one god, & that Chriſt was borne of a virgine, and a thouſand things which a man may beleue, and yet not beleue in Chriſt, to be ſaued from ſinne thorow him. And that Iames ſpeaketh of another faith then at the beginning appeareth by his enſample. The deuils haue faith ſaith he: yea but the deuilles haue no faith that can repent of euil or to beleue in Chriſt to be ſaued thorow him, or that cā loue God and worke his wil of loue. Now Paule ſpeaketh of a fayth that is in Chriſtes bloude to be ſaued thereby, which worketh immediatly thorough loue of the benefite receaued. And Iames at the beginning ſpeaketh of a fayth that bydeth trying, ſaying, the trying of your faith worketh or ca • ſeth pacience. But the faith of the deuilles will bide no trying, for they will not woorke Gods will becauſe they loue him not. And in like maner is it of the Fayth that will not woorke when oportunitie ſerueth cā not iuſtifie. fayth of them that repent not, or that thinke themſelues without ſinne. For except a mā feele out of what daunger Chriſt hath deliuered hym, he can not loue the worke. And therfore Iames ſayth right, that no ſuch fayth that will not woorke can iuſtifie a man.

And when Paule ſaith faith onely iuſtifieth: And Iames, that a man is iuſtified by woorkes and not by fayth onely, there is great differēce betwene Paules onely and Iames onely. For Paules onely is to be vnderſtand, that faith iuſtifieth in the harte and before God, without helpe of workes, yea & yer I can worke. For I muſt receaue life thorow faith to worke wi • h, yer I can worke. But Iames onely is thys wiſe to be vnderſtand, that faith doth not ſo iuſtifie, that nothyng iuſtifieth How workes iuſtifie. ſaue fayth. For deedes do iuſtifie alſo. But faith iuſtifieth in the hart and before God, and the deedes before the worlde onely, and maketh the other ſeene, as ye may ſee by the ſcripture.

For Paul ſayth Rom iiij. it Abrahā Rom. 4. haue woorkes, he hath whereof to reioyce, but not before god. For if Abrahā had receaued thoſe promiſes of deſeruing, then had it ben Abrahās prayſe & not gods, as thou mayſt ſee in the text: neither had God ſhewed Abrahā mercy and grace, but had onely geuen hym his dutie and deſeruyng. But in that Abraham receaued all the mercy that was ſhewed hym, frely through fayth, out of the deſeruynges of the ſeed that was promiſed him, as thou mayſt ſee by Geneſis & by the Goſpell of Iohn, Iohn. 8. where Chriſt teſtifieth that Abraham ſaw his day and reioyced, and of that ioy no doubt wrought, it is gods prayſe, and the glory of his mercy. And the ſame mayſt thou ſee by Iames, when he ſayth Abraham offered his ſonne, & ſo was the Scripture fulfilled, that Abraham beleued, & it was rekened him for righteouſneſſe and he was thereby made Gods frend.

How was it fulfilled? before God? Nay, it was fulfilled before God many yeares before, and he was Gods frend many yeares before, euen from the firſt appointement that was made betwene God and hym. Abraham receaued Abrahā beleued gods promiſes & therefore was iuſtified. promiſes of all mercy & beleued and truſted God and went & wrought out of that fayth. But it was fulfilled before vs which can not ſee the hart, as Iames ſaith, I wil ſhew thee my faith out of my workes, and as the aungell ſaid to Abrahā, now I know that thou dreadeſt God. Not but that he knew it before, but for vs ſpake he that, whiche can ſee nought in Abraham more then in other men, ſaue by his workes.

And what workes ment Iames? verely the workes of mercy. As if a brother or a ſiſter lacke rayment or ſuſtenaunce and ye be not moued to compaſſion nor feele their diſeaſes, what fayth haue ye then? No fayth (be ſure) Hee that ſeeth hys neighbour in neceſſitie & hath no compaſſion on him, hath no fayth. that feeleth the mercy that is in Chriſt. For they that feele that, be mercyfull agayne & thankefull. But looke on the workes of our ſpiritualitie which will not onely be iuſtified with workes before the worlde, but alſo before God. They haue had all Chriſtēdome to rule this viij. hundred yeares, and as they onely be annointed in the head, ſo haue they onely bene Kyng and Emperour and haue had all power in their hands and haue bene the doers onely and the leders of thoſe ſhadowes that haue had the name of Princes, and haue led them whether they would & haue brethed into their braynes what they lyſted. And they haue wrought the world out of peace and vnitie and euery man out of his wellfare and are become alone well at eaſe, onely free, onely at libertie, onely haue all thyng & onely do nought therefore, onely laye on other mēs backes & beare nought thē ſelues. And the good woorkes of them that wrought out of fayth and gaue theyr goods & landes to finde the poore, thē deuoure they alſo alone. And what workes preach they? Onely that are to The Papiſtes preach workes that are profitable to them ſelues. them profitable & wherbey they raigne in mens cōſciences as God: to offer, to geue to be prayed for & to be deliuered out of Purgatory and to redeme your ſinne of them, and to worſhyp ceremonies and to be ſhryuen and ſo forth.

And when M. More is come to him ſelfe and ſayth the firſt fayth and the firſt iuſtifying is geuen vs without our deſeruyng. God be thanked, and I would fayne that he would deſcribe me what he meaneth by the ſecond iuſtifying. I know no more to do, then whē I haue receaued all mercy and all forgeueneſſe of Chriſt frely, to go and powre out the ſame vpon my neighbour.

M. Dauid loſt not his fayth, when hee More. Dauid. Tyndall. committed adultery.

Tyndall. No, and therfore he could not continue in ſinnne, but repēted aſſoone as his fault was told him. But was he not reconciled by fayth onely, & not by dedes? ſayd he not haue mercy on me Lord for thy great mercy and for the multitude of thy mercies put away Pſal. 51. my ſinne. And agayne, make me heare ioy and gladneſſe, that the bones whiche thou haſt broken may reioyce. That is let me heare thy voyce that my ſinne is forgeuen and then I am ſafe & will reioyce. And afterward he knowledgeth that God deliteth not in ſacrifices When we haue offended God we muſt returne qui • kly by repentaunce and call vpon God to heare vs for Chriſt our Sauiours ſake. for ſinnes, but that a troubled ſpirite and a broken hart is that whiche God requireth. And when the peace was made, he prayeth boldly and familiarly to God, that he would be good to Sion and Ieruſalem, and ſaith that then laſt of all when God hath forgeuen vs of mercy, & hath done vs good for our euill, we ſhall offer ſacrifice of thankes to hym agayne. So that our dedes are but thankeſgeuyng. When we haue ſinned, we go with a repentyng hart vnto Chriſtes bloud, & there waſh it of thorough fayth. And our dedes are but thankes geuyng to God to helpe our neighbours at their nede, for which our neighbours and eche of them owe vs as much agayne at our nede. So that the Teſtament or forgeueneſſe of ſinnes, is built vppon fayth in Chriſtes bloud and not on workes. M. More wil runne to the Pope for forgeueneſſe a poenae & culpae. By what merites doth the Pope that? by Chriſtes. Poena culpa. And Chriſt hath promiſed all his merites to them that repent and beleue & not geuen them vnto the Pope to ſell. And in your abſolutiōs ye oft abſolue without ioynyng of penaūce. He muſt haue a purpoſe to do good woorkes will ye ſay. That cōdition is ſet before As we haue receaued at the hād of God mercy, ſo muſt we ſhewe mercy to our neyghbours. him to do, out of ye mercy that hee hath receaued and not to receaue mercy out of them. But the Popiſh can not repēt out of the hart. And therfore cā not fele the mercy that fayth bryngeth, & therfore can not be mercyfull to their neighbours to doe their woorkes for their ſakes. But they faine them a ſorow for their ſinne in which they euer continue and ſo morne for them in the mornyng that they laugh in them yer midday agayne. And then they imagine them Popiſh deedes, to make ſatiſfaction to God and make an Idole of him.

And finally that good workes, as to Workes of them ſelues iuſtifie not. geue almes and ſuch like, iuſtifie not of them ſelues, is manifeſt. For as the good which are taught of God do thē well, of very loue to God and Chriſt & of their neighbours for Chriſtes ſake, euen ſo the euill do them of vayne glorie & a falſe fayth wickedly, as we haue exāples in the Phariſeis, ſo that a man muſt be good yer he can do good. And ſo is it of the purpoſe to do thē: Ones purpoſe is good and an others euill: ſo that we muſt be good, yer a good purpoſe come. How then, to loue the law of God and to conſent therto & to haue it written in thyne hart and to profeſſe it, ſo that thou art ready of thyne own accorde to do it and without compulſion, is to be righteous: that I graunt and that loue may be called righteouſneſſe before God paſſiue and the lyfe & quickeneſſe of the ſoule paſſiue. He that loueth hys neighbour for Chriſts ſake the ſame is righteous.And ſo farre forth as a man loueth the law of God, ſo farre forth he is righteous, & ſo much as hee lacketh of loue toward hys neighbour after the example of Chriſt, ſo much he lacketh of righteouſneſſe. And that thyng which maketh a man loue the law of God, doth make a man righteous and iuſtifieth him effectiuely and actually and maketh hym alyue as a woorkeman and cauſe efficient. Now what is it that maketh a man to loue? verely not the dedes, for they folow and ſpryng of loue, if they be good. Neither the preachyng of the law, for that quickeneth not the hart Gal. iij. but cauſeth wrath Rom. iiij. & vttereth the ſinne onely Rom. iij. And therfore ſayth Paule that righteouſnes ſpryngeth not out of the deedes of the law into the hart, as the Iewes & the Pope meane: but contrary the deedes of the law ſpryng out of the righteouſneſſe of the hart if they be good. As when a father pronounceth the law, that the child ſhall go to ſchole, it ſayth nay. For that killeth his hart & all his luſtes, ſo that he hath no power to loue it. But what maketh his hart aliue to loue it? verely fayre promiſes of loue & kyndneſſe, that it ſhall haue a gentle ſcholemaſter and ſhal play inough and ſhall haue many gaye thynges and ſo forth. All our workes if they procede not of loue are nothyng.Euen ſo the preachyng of fayth doth worke loue in our ſoules & make them alyue & draw our hartes to God. The mercy that we haue in chriſt doth make vs loue onely & onely bringeth the ſpirite of life into our ſoules.

And therfore ſayth Paule, we be iuſtified by fayth and by grace without dedes: that is, yer the dedes come. For fayth onely bringeth, the ſpirite of lyfe and deliuereth our ſoules from feare of dānation, which is in the law and euer maketh peace betwen God and vs, as oft as there is any variaunce betwene vs. And finally whē the peace is made betwene God and vs and all forgeuen through fayth in Chriſtes bloud, & we Fayth in Chriſt maketh our ſmall workes acceptable. begyn to loue the law, we were neuer the nearer except fayth went with vs, to ſupply out the lacke of full loue, in that we haue promiſes, that that litle we haue is takē a woorth and accepted till more come. And agayne when our frailtie hath ouerthrowen vs and feare of damnation inuaded our conſciēces, we were vtterly loſt, if fayth were not bye to helpe vs vp agayne, in that we are promiſed that when ſoeuer we repent of euill and come to the right way agayne, it ſhalbe forgeuen for Chriſtes ſake. For whē we be fallen, there is no Teſtament made in workes to come, that they ſhal ſaue vs. And therfore the workes of repentaūce or of the Sacramētes can neuer quiet our cōſciences & deliuer vs from feare of damnation.

And laſt of all in temptation tribulation and aduerſities, we periſhed dayly except fayth went with vs to deliuer vs, in that we haue promiſes, that god will aſſiſte vs, cloth vs, fede vs & fight for vs and rid vs out of the handes of our enemyes. And thus the righteous ☞ The righteous lyueth by • aith. liueth euer by fayth, euen from fayth to fayth, that is, as ſoone as he is deliuered out of one temptation an other is ſet before him, to fight againſt, and to ouercome thorow fayth. The ſcripture ſayth, bleſſed is the man whoſe tranſgreſſion is forgeuen & his ſinnes hid, and vnto whom the Lord reckoneth not vnrighteouſnes. So that the onely righteouſnes of him that cā but ſinne, and hath nought of himſelfe to make amendes, is the forgeueneſſe of ſinne, which ſaith onely bringeth. And as farforth as we be vn •• ghteous, Faith in Chriſtes bloud doth onely iuſtifie vs. faith onely iuſtifieth vs actiuely, and els nothing on our partie. And as farforth as we haue ſinned, be in ſinne, or do ſinne, or ſhal ſinne, ſo farforth muſt faith in Chriſtes bloud iuſtifie vs onely, and els nothing. To loue, is to be righteous, ſo farforth as thou loueſt, but not to make righteous, nor to make peace. To beleue in Chriſtes bloud with a repēting hart, is to make righteous, and the onely makyng of peace and ſatiſfaction to Godwarde. And thus becauſe termes be darcke to them that be not expert and exerciſed, we alway ſet out our meaning wyth cleare enſamples, reporting our ſelues vnto the hartes and conſciences of all men.

M. The blaſphemous wordes of Luther ſeme to ſignifie, that both Iohn Baptiſte More. and our Lady were ſinners.

Tyndall. Iohn Baptiſte ſayde to Chriſt Mat. 3. I had neede to be baptiſed Tyndall. of thee, and commeſt thou to me? Wherof did Iohn confeſſe that he had nede to be waſhed & purged by Chriſt, of his holynes and good deedes?

When Iohn ſaide, beholde ye Lambe of God that taketh away the ſinne of ye Iohn Baptiſt and our Lady alſo were ſinners & looked for the redemptiō in Chriſt. worlde, he was not of that ſorte, nor had any ſinnes to be taken away at any time, nor any part in Chriſts bloud which dyed for ſinners onely. Iohn came to reſtore all thyng ſayth Chriſt. That is, he came to enterprete the law of God truely, and to proue all fleſhe ſinners, to ſend thē to Chriſt, as Paul doth in the beginning of ye Romanes. Which lawe if M. More coulde vnderſtand how ſpirituall it is, and what it requireth of vs, he woulde not ſo diſpute. And if there were no imperfectneſſe in our Ladies deedes, why dyd Chriſt rebuke her Iohn. 2. when he ought rather to haue honoured his mother, and why did he make her ſecke him three dayes. Chriſoſtomus dare ſay Chriſoſtomus. that our Lady was now and then taken with a little vayne glory. She ioked for the promiſes of him that ſhould come and bleſſe her, from what? She beleued to be ſaued by Chriſt, from what? This I graunt, that our Lady, Iohn Baptiſte, Iſaac, Iacob, Ioſeph, There was neuer any but Chriſt that was without ſinne. Moſes, and many like, did neuer conſent to ſinne, to follow it: But had the holy ghoſt from the beginning. Neuer the later, while they folowed the ſpirite and wrought their beſt, yet chaunces met them by the way and temptations, that made their woorkes come ſometimes vnperfectly to paſſe, as a potter that hath his craft neuer ſo wel, meteth a chaunce now and then, that maketh him faſhion a pot a miſſe. So that I thinke the perfecteſt of them all as we haue enſamples of ſome, were compelled to ſay with Paul, that good that I would, I do not and that euill that I would not, that I do. I would not ſweare on a booke that if our Lady had bene let ſlip as we other were, and as hard appoſed with as preſent death before her eyes, that ſhe would not haue denyed ſomethinges that ſhe knew true, ye but ſhe was preſerued by grace that ſhe was not. No but though ſhe were kept by grace from ye outwarde deede, yet if there were ſuch wickednes in her fleſhe, ſhe had ſinne. And the grace was, that ſhe knew it, and was meeke to beleue in Chriſt, to haue it forgeuen her, and to be preſerued that it ſhould not bud forth Iohn the Euangeliſt, when he was as holy as euer was Iohn the Baptiſt ſayd, if 1. Iohn. 1. we ſay we haue no ſinne, we deceaue our ſelues.

Then he compareth fayth & deedes together and will that fayth ſhoulde Workes are vnder the law. ſtand in no better ſeruice of right then deedes. Yes, for the deedes be examined by the lawe, and therfore it is not inough to do them onely, or to do thē with loue: but I muſt do them wyth as great loue as Chriſt did for me, and Fayth is vnder no law. as I receaue a good deede at my nede. But faith is vnder no lawe, and therfore be ſhe neuer ſo feeble, ſhe ſhall receaue according to the truth of the promiſer.

M. What thing coulde we aſke God More. of right becauſe we beleue him?

Tyndall. Ʋerely all that he promiſeth, Tyndall. may we be bolde to aſke of right and dutie and by good obligation.

More. Ferman ſayd that all workes be More. good inough in thē that god hath choſē.

Tyndall. I am ſure it is vntrue, for Tyndall. their beſt be not good inough, though God forgeueth them their euill of hys mercy, at ye repentaunce of their harts.

Then he endeth in his ſchole doctrine contrary vnto all the ſcripture, that God remitteth not the ſinne of hys choſen people, becauſe that he hath choſen thē not of his mercy, but of a towardnes The blinde and • ond reaſoning of More. that is more in one then in an other ſaying, God ſaw before that Peter ſhould repent, and Iudas woulde diſpaire, and therefore choſe Peter. If God choſe Peter becauſe he did repent, why choſe he not Iudas to, which repented as much as he & knowledged his ſinne, and brought the money agayne? O this blindneſſe, as God had wrought nothing in the repentaunce of Peter. Sayde not Chriſt before, that Peter Luke. 22. ſhould falle. And ſayd he not that he had prayed for him that he ſhoulde be holpe vppe agayne? Chriſt prayed a ſtrong prayer for Peter to helpe hym vp agayne, and ſuffered a ſtrong death thereto. And before his death he committed them vnto his father ſaying, I haue kept them in thy name and I depart, Iohn. 17. keepe them now from euill. Peter had a good hart to God, and loued his lawe, and beleued in Chriſt, & had the ſpirite of God in him which neuer left him for all his falle. Peter ſinned of no malice, but of frailtie and ſodaine The difference betwene Peters fall & the fall of Iudas. feare of death. And the goodneſſe of God wrought his repentaunce and all the meanes by which he was brought vp againe at Chriſtes requeſte. And Iudas was neuer good, nor came to Chriſt for loue of his doctrine, but of couetouſneſſe, nor did euer beleue in Chriſt.

Iudas was by nature and birth (as Iudas. we all be) heyre of the wrath of God, in whome the deuill wrought his will and blinded his hart with ignoraunce. In which ignorannce and blindnes he grew, as he grew in age and fell deeper and deeper therein, and thereby Iudas periſhed in deſperatiō. wrought all his wickedneſſe, and the deuilles will and periſhed therin. Frō which ignoraunce God purged Peter of his mercy, and gaue him light, and his ſpirite to gouerne him, and not of any towardneſſe that was in Peter of hys owne byrth: but for the mercy that we haue in the birth of Chriſtes death.

And how will M. More proue that God chuſeth not of his goodnes but of our towardnes? What good towardnes can he haue and endeuour that is altogether blinde and caryed away at the will of the deuill, till the deuill be caſt out? Are we not robbed of all towardnes By Adam we are all made the children of the wrath of God. in Adam, and be by nature made the children of ſinne, ſo that we ſinne naturally and to ſinne is our nature? So that as now, though we would do well, the fleſh yet ſinneth naturally, neither ceaſeth to ſinne, but ſo farforth as it is kept vnder with violence: euen ſo once our hartes ſinned as naturally with full luſt and conſent vnto the fleſhe, the deuill poſſeſſing our hartes, and keeping out the light of grace. What good towardneſſe and endeuour can we haue to hate ſinne, as long as we loue it? What good towardnes can we haue vnto the will of God while we hate it and be ignoraunt therof. Can the will deſire that the witte ſeeth not? Can the will long for and ſigh for that the witte knoweth not of? Can a mā take thought for that loſſe that he wotteth not of? what good endeuour can the Turkes children, the Iewes children, and the Popes infantes haue, when they be taught all falſhead onely, with like perſwaſions of worldly reaſon, to be all iuſtified with workes? It is not therefore as Rom. 9. Paule ſaith of the running or willing, but of the mercy of God, that a man is called and choſen to grace.

The firſt grace, the firſt fayth, and the firſt iuſtifiyng is geuen vs freely ſayth M. More, which I would faine wete how it will ſtand with his other doctrine, & whether he meane any other thyng by choſyng them to haue Gods ſpirite geuen me and fayth to ſee the mercy that is layd vp for me & to haue my ſinnes forgeuen without all deſeruyng & preparyng of my ſelf God did not ſee onely that the theſe that was ſaued at Chriſtes death, ſhould come thether, but God worketh by diuers to make vs to call vpō and to truſt in his mercy. God choſe him to ſhew his mercy vnto vs that ſhould after beleue, and prouided actually & wrought for the bringyng of him thether that day, to make him ſee and to receaue the mercy that was layd vp for him in ſtore, before the world was made.

The xij. Chapt •… .

IN yt xij. in chaffyng himſelf to heape lye vpon lye, he vttereth his feleable blindneſſe. For he axeth this queſtion wherfore ſerueth exhortatiōs vnto faith, if the hearers haue not libertie of their frewill, by whiche together with Gods Frewill. grace a man may labour to ſubmitte the rebellion of reaſon vnto the obediēce of faith and credence of the worde of God. Wherof ye ſee, that beſides his graunt that reaſon rebelleth agaynſt fayth, cō trary to the doctrine of his firſt booke, he will that the will ſhall compell the witte to beleue. Whiche is as much to ſay as the carte muſt draw the horſes and the ſonne beget the father, and the authoritie of the Church is greater thē Gods word. For the wil can not teach the wit nor lead her, but foloweth naturally: ſo that what ſoeuer the witte iudgeth good or euill, that the will loueth or hateth. If the witte ſee and leade ſtraight, the will foloweth. If the witte be blynde and leade amiſſe, the will foloweth cleane out of yt way. The witte leadeth the will. I can not loue Gods worde before I beleue it, nor hate it, before I iudge it falſe and vanitie.

He might haue wiſelier ſpoken on this maner, wherfore ſerueth the preachyng of fayth, if the wit haue no power to draw the will to loue that whiche the wit iudgeth true and good. If the will be nought, teach the wit better & the will ſhall alter and turne to good immediatly. Blindneſſe is the cauſe of ali euil, and light the cauſe of all good: ſo that where the fayth is right there the hart can not conſent vnto euill, to folow the luſtes of the fleſh, as the popes fayth doth. And this concluſion hath he halfe a doſē tymes in his boke, Mores wittes are captiuated. that the will may compell the witte and captiuate it, to beleue what a mā luſteth. Ʋerely it is like that his wittes be in captiuitie and for vauntage tangled with out holy fathers ſophiſtrie.

His doctrine is after his owne feelyng and as the profeſſion of his hart is. For the Popiſh haue yelded thē ſelues, to folow the luſtes of their fleſh, & compel their witte to abſteine frō looking on ye truth leſt ſhe ſhould vnquiet them and draw them out of the podell of their filthy voluptuouſneſſe. As a A prety example. carte that is ouerladen goyng vp an hill draweth the horſes backe, and in ☞ a tough mire maketh them ſtand ſtill. And then the carter the deuill whiche driueth thē is euer by and whiſtelleth vnto them and biddeth them captiuate their vnderſtādyng vnto profitable doctrine for which they ſhal haue no perſecution but ſhal reigne and be kynges and enioy the pleaſures of the world at their owne will.

The xiij. Chapter.

IN the xiij. hee ſayth that the Clergie burneth no man. As though the pope had not firſt foūd the law, & as though all his preachers babled not that in euery Sermon, burne theſe heretickes burne them for we haue no other argument to conuince them and as though they compelled not both Kyng & Emperour to ſweare that they ſhall ſo do, yer they crowne them.

Then hee bringeth in prouiſions of Kyng Henry the v. Of whom I aſke. M. King Henry the. v. More whether he were right heyre vnto England or held hee the land with the ſworde as an heathen tyraunt, agaynſt all right. Whom the Prelates, leſt he ſhould haue had leyſure to hearken vnto the truth, ſent into Fraunce, to occupie his mynde in warre, and led hym at their will. And I aſke whether King Hēry the 4. was an vſurper of ye crowne his father ſlew not his leige kyng and true inheritour vnto the crowne and was therefore ſet vp of the Byſhops a falſe kyng to mainteine theyr falſhead? And I aſke whether after that wicked deede, folowed not the deſtruction of the comminaltie and quenchyng of all noble bloud.

The xiiij. Chapter.

IN the xiiij. he affirmeth that Martine Luther ſayth it is not lawfull to reſiſte ☜ the Turke. I wonder that hee ſhameth not ſo to lye, ſeyng that Martine hath The Turk is to be reſiſted. written a ſingular treatiſe for the contrary. Beſides that in many other workes he proueth it lawfull, if he inuade vs.

The xvi. Chapter.

IN the xvi. he alledgeth Councels. I aſke whether Councels haue authoritie to make Articles of the faith with out Gods worde, yea and of thynges improued by Gods word?

He alledgeth Auguſtine, Hierome & Cypriane. Let him put their workes in The vnion of Doctors a good booke. Engliſh and S. Proſperus with them. Why damned they the vnion of Doctours, but becauſe the Doctours are agaynſt them.

And when he alledgeth Martyrs, let him ſhew one and take the calfe for his labour.

And in the end he biddeth beware of thē that liue well in any wiſe. As though they whiche lyue euill can not teach amiſſe. And if that be true then they be ☜ of the ſureſt ſide.

M. When Tyndall was appoſed of his More. doctrine, yer hee went ouer ſee, he ſayde and ſweare, he ment no harme.

Tyndall. He ſware not neither was there any man that required an othe of Tyndall ſweareth. him: but he now ſweareth by him whō • e truſteth to be ſaued by, that hee neuer ment or yet meaneth any other harme then to ſuffer all that God hath prepared to be leyd on his backe, for to bryng his brethrē vnto the light of our Sauiour Ieſus which the Pope thorough falſhead and corruptyng ſuch Poetes as ye are (ready vnto all thyng for vauntage) leadeth in the darkeneſſe of death.

M. Tyndall doth knowe how that S. Auguſtine and S. Hierome do proue with More. holy Scripture that confeſsiō is of neceſſitie vnto ſaluation.

Tyndall. That is falſe if ye meane eareconfeſſion. Why alledge ye not the Tyndall. places where? But ye know by S. Hierome and other ſtories and by the conuerſation Eare confeſſion. with Eraſmus, how it came vp and that the vſe was once farre other then now.

M. I meruell that Tyndal denieth Purgatory, More. Purgatory except he entend to go to hell.

Tyndall. He entendeth to purge here Tyndall. vnto the vttermoſt of his power & hopeth that death will end and finiſh hys purgation. And if there be any other purgyng, he will commit it to God & take it as he findeth it, when he cōmeth at it, and in the meane tyme take no thought therefore, but for this that is preſent wherewith all Saintes were purged and were taught ſo to be. And Tyndall marueleth what ſecret pilles they take to purge them ſelues whiche not onely will not purge here with the croſſe of Chriſt, but alſo bye out theyr Purgatory therof the pope, for a groat or vj. pence.

The xviij. Chapter.

M. The Clergie doth nothyng vnto More. the heretikes but as the holy Doctours dyd. Clergy.

Tyndall. Yes ye put them in your priſons Tyndall. and diote them and handle them after your faſhion as temporall tyraū tes, and diſpute with them ſecretly and will not come at light. And ye ſlea thē Note. for rebukyng you with Gods worde, and ſo did not the old holy Doctours. If a man ſlea his father, ye care not. But if any man touche one of you, though he haue neuer ſo great an occaſion geuen him, ye curſe him, and if he will not ſubmitte him ſelfe vnto your puniſhmēt, ye leaue him vnto the temporall power whome ye haue hyred with ye ſpoyle of his goodes to be your hangman, ſo that he muſt loſe his life, for geuyng one of you but a blowe on the cheke.

M. Saint Paule gaue two heretickes vnto the deuill whiche tormented theyr More. fleſhe whiche was no ſmall puniſhement and haply he ſlew them.

Tyndall. O expounder of the Scripture like Hugo Charenſis which expoſideth Tyndall. haereticum hominem deuita, take the hereticke out of his lyfe. We read of no payne that he had whom the Corinthians Paule dyd excommunicate, but our Byſhops do burne. excommunicated and gaue to Sathan, to ſlea his fleſhe, ſaue that hee was aſhamed of hym ſelfe and repented, when he ſaw his offence ſo earneſtly taken and ſo abhorred. But ye becauſe ye haue no power to deliuer them to Sathan to blynde theyr myndes, ye deliuer thē to the fire to deſtroy their fleſh, that no more is ſeene of them after then the aſhes.

¶ FINIS.

¶ The practiſe of papiſticall Prelates, made by Wylliam Tyndall. ¶ In the yeare of our Lorde. 1530.

¶ William Tyndall to the Chriſtian Reader.

WHen the olde Scribes and Phariſeis had darckned the Scripture wyth their traditions, and falſe interpretacions, and wicked perſwaſions of fleſhly wiſdome, and ſhut vp the kingdome of heauen (which is Gods word) that the people coulde not enter in vnto the knowledge of the true way, as Chriſt complayneth in the Goſpell. Math. x. iij. Then Math. 23. they ſat in the hartes of men with their falſe doctrine in the ſtead of God and hys word, & ſlew the ſoules of the people to deuoure their bodyes, and to robbe them of their worldly ſubſtaunce. But when Chriſt and Iohn the Baptiſte had reſtored the Scripture agayne vnto the true vnderſtanding, and had vttered their falſehead, and improued their tradicions, and confounded their falſe interpretations with the cleare and euident textes, and with power of the holy Ghoſt, & had brought all their iuggling and hypocriſie to light, thē they gat them vnto the elders of the people & perſwaded them ſaying, this man is ſurely of the deuill, and hys myracles be of the deuill no doubt. And theſe good workes which he An old practiſe of the Phariſeis, newly practiſed by the Pope & his Prelates. doth in healing the people, yea and his preaching againſt our couetouſnes are but a cloke to bring hym vnto hys purpoſe, that when he hath gottē him diſciples ynow, he may riſe againſt the Emperour, and make hymſelfe kyng. And then ſhall the Romaynes come & take our land from vs, and cary away our people, and put other na • ions in our realme: and ſo ſhall we loſe all that we haue, and the moſt part of our liues therto. Take heede therefore betimes while there is remedy, yer he go ſo far that ye be not able to reſiſte hym.

The elders of the people which were rich Wordly prefermentes are le •• es to true Chriſtianitie. and welthy, though before they in a maner fauoured Chriſt, or at y• leaſt way were indifferent, nor greatly caryng whether God or the deuil raigned, ſo that they might bide in their authoritie, feared immediatly (as Herode did of the loſſe of his kingdome, when the wiſe men aſked where the new borne king of Iewed was) and conſpired with the Scribes and Phariſeis againſt Chriſt, and tooke him and braught him vnto Pilate, ſaying: We The Jew •• 〈◊〉 accu • ed Chriſt. haue • ounde this fellow peruerting the people, and forbidding to pay tribute vnto Ceſar, and ſaying that he is king, and mouyng the people from Galile vnto this place. The Pilate though he likewiſe was before indifferent, put now in feare of the loſſe of his office thorow ſuch perſwaſions, ſlew innocent Chriſt. And in very deede as the Scribes & Phariſeis were all their liues before blynde guides vnto the deſtruction of their ſoules, euen ſo were they at their laſt ende blinde Prophetes vnto the deſtruction of their bodyes. For after that they had ſlayne Chriſt and diuers of his Apoſtles, and perſecuted thoſe poore wretches that beleued on hym, God to aduenge the poore innocent bloude The c •• ell Iewes by perſecutyng Chriſt & his Apoſtles procured the vengeaunce of God to lighten vpō them ſelues that bare witnes vnto the truth, poured hys wrath among them, that they thēſelues roſe againſt the Emperour. And the Romaynes came (according as they blyndly propheſied) and ſlew the moſt part of them and caryed ye reſt captiue into all nacions, and put other nacions in the Realme. But whoſe fault was that inſurrection againſt the Emperour and miſchiefe that followed? Chriſtes and his Apoſtles whom they falſely accuſed before hand? Nay Chriſt taught that they ſhoulde geue Ceſar that pertayned vnto Ceſar, and God that which belonged to God: Euē that they ſhould geue Ceſar lawfull their bodely ſeruice & God the hart, and that they ſhould loue Gods law & repent of their euill, & come and receaue mercy, and let the wrath of god be taken from of them. And the Apoſtles The Apoſtles 〈…〉 all o •… . taught that all ſoules ſhould obey the hyer powers or temporall rulers: but their obſtinate malice that ſo hardened their har • s that they coulde not repent, and their raylyng vppon the open and manifeſt with which they coulde not improue, and reſiſting the holy Ghoſt, and ſleying of the preachers of righteouſnes, brought the wrath of God vpō thē, and was cauſe of their vtter deſtruction.

Euen ſo our Scribes and Phariſes, now that their hypocriſie is diſcloſed, and there falſhead ſo brought to light that it can no lō ger be hid, get thē vnto the elders of the people, the Lordes, gentlemen, and temporall officers, and to all that loue this worlde as The practiſe of our Prelates in theſe dayes. they do, and vnto whoſoeuer is great wyth the kyng, and vnto the kyngs grace himſelfe, and after the ſame enſample, and wyth the ſame perſwaſions caſt them into like feare of loſing of their worldly dominions, and rore vnto them, ſaying: ye be negligent and care nothing ot all, but haue a good ſport that the heretickes rayle on vs. But geue thē ſpace a while till they be growen vnto a multitude, and then ye ſhall ſee them preach as faſt againſt you, and moue the people agaynſt you, and do their beſte to thruſte you downe alſo, and ſhall cry hauocke, and make The gene • ation of Se • pentes all common. O generation of ſerpentes, how well declare ye that ye be the right ſonnes of the father of all lyes. For they which ye call heretickes preach nothing ſaue that which our Sauiour Ieſus Chriſt preached and his Apoſtles, adding nought therto nor plucking ought therfro; as the Scripture commaundeth, and teach all men repentaunce to God and his holy lawe, and fayth vnto our Sauiour Ieſus Chriſt, and the promiſes of mercy made in hym, and obedience vnto all that God commaundeth to obey. Neyther teach we ſo much as to reſiſte your moſt cruell tyranny with bodely violence, ſaue wyth Gods worde onely: entending nothing but to driue you out of the temple of Chriſt, the harts, conſciences, and ſoules of mē (wherein with your falſhead ye ſit) and to reſtore agayne Ieſus our Sauiour vnto his poſſeſſion and inheritaunce bought with his bloude, whence ye haue driuen him out with your manifolde wyles and ſubtiltie.

Take heede therefore wicked Prelates, blynde leaders of the blynde, indurat and obſtinate A good admunition to all blynde guides. hypocrites take heede. For if the Phariſeis for their reſiſting the holy Ghoſt, that is to ſay, perſecuting the open and manifeſt truth and ſleying the preachers therof eſcaped not the wrath & vengeaunce of god: how ſhall ye ſcape which are farre worſe thē the Phariſeis. For though the Phariſeis had ſhut vp the Scripture and ſet vp theyr owne profeſſions: yet they kept theyr owne profeſſions for the moſt part. But ye will be Our Prelates ſeeke to be chiefe and higheſt. the chiefeſt in Chriſtes flocke, and yet wyll not keepe one iot of the right way of his doctrine. Ye haue therto ſet vp wonderfull profeſſions to be more holy therby thē ye thinke that Chriſtes doctrine is able to make you, Swarmes of ſectes ſet vp by the Pope & his Prelates. and yet keepe as little thereof (except it be with diſpenſations) in ſo much that if a man aſke you, what your maruelous faſhioned playing coates, and your other popatrye meane, and what your diſfigured heades, & all your Apiſhplay meane, ye know not: and yet are they but ſignes of thinges which ye haue profeſſed. Thyrdly ye will be Papiſtes Our Prelates profeſſethe Pope to be their Lord but ye • keepe no part of hys lawe. and holde of the Pope, and yet looke in the Popes lawe and ye keepe thereof almoſt nought at all but whatſoeuer ſoundeth to make for your bellyes, and to maintaine your honour, whether in the Scripture or in your owne traditions, or in the Popes lawe, that ye compell the laye people to obſerue violently, threatening them with your excommunications and curſſes, that they ſhalbe damned both body and ſoule if they keepe them not. And if that helpe you not, then ye murther The Popes clergie are murtherers them mercileſly with the ſworde of the temporall powers, whom ye haue made ſo blinde that they be ready to ſley whom ye cōmaūde, and will not yet heare his cauſe examined nor geue him roome to aunſwere for himſelſe.

And ye elders of the people, feare ye God alſo. For as the elders of the Iewes which A good admonition to all rulers. were partakers with the Scribes and Phariſeis in reſiſting the holy Ghoſt, and in perſecuting the open truth, and ſleying the witneſſes therof, and in prouoking the wrath of God, had their parte with them alſo in the day of wrath and ſharpe vengeaunce which ſhortly after fell vppon them, as the nature of the ſinne againſt the holy Ghoſt is, haue her damnation, not onely in the worlde to come, but alſo in this life, according vnto all the enſamples of the Bible and autenticke ſtories ſince the worlde beganne: euen likewiſe ye, if ye will wincke in ſo open & cleare light and let your ſelues be led blyndfold, and haue your part with the hypocrites in lyke ſinne and miſchief, be ſure, ye ſhall haue your part with them in lyke wrath and vengeance that is like ſhortly to fall vpon them.

And concernyng that the hypocrites put you in feare of the riſing of your commons agaynſt The commō perſwaſion vſed by hypocrites. you, I aunſwere: if ye feare your cō mōs, ſo teſtifie ye agaynſt your ſelues that ye are tyrauntes. For if your conſciences accuſed you not of euill doyng, what neede ye to feare your commons? What commons was euer ſo euil that they roſe againſt their heads for well doyng? Moreouer ye witneſſe agaynſt your ſelues alſo that ye haue no truſt in God. For he hath promiſed the temporall officers aſſiſtence, if they miniſter their offices truly, and to care for the keepyng of thē, as much as they care for to kepe his lawes.

The hypocrites happly byd you take an example of the Ʋplanoiſh people of Almany The Popes clergie are lyers. which (they lye) that Martin Luther ſtyrred vp. For firſt what one ſentence in all the writyng of Martin Luther finde they that teacheth a mā to reſiſt his ſuperiour? Moreouer if Martin Luther and the preachers had ſtyrred vp the common people of Germany, how happened it that Martin Luther & other like preachers had not periſhed likewiſe with them, whiche are yet all alyue at this houre? Ye will aſke me who ſtyrred thē vp them. I aſke you. Who ſtyrred vp the commōs of the Iewes to reſiſte the Emperour, after that the Scribes and Phariſeis with the Elders of the people had ſlayne Chriſt & The wrath of God ſtyrreth vp the people to deſtroy the enemie • and perſecutors of the truth. his Apoſtles? Ʋerely the wrath of God. And euen ſo here, the wrath of God ſtyrred them vp, partly to deſtroy the enemyes and perſecutours of the truth, and partly to take vengeaunce on thoſe carnall beaſtes. whiche abuſed the Goſpell of Chriſt to make a cloke of it to defend their fleſhly libertie, and not to obey it and to ſaue their ſoules therby.

If Kynges, Lordes, and great men therfore feare the loſſe of this worlde. Let them feare God alſo. For in fearyng God ſhall God is the defender of kynges and princes. they prolong their dayes vpon the earth, and not with ſightyng agaynſt God. The earth is Gods onely, & his fauour and mercy doth prolong the dayes of kynges in their eſtate & not their owne power and might.

And let all men (be they neuer ſo great) hearkē vnto this and let this be an aunſwere vnto them. Wicked kyng Achab ſayd vnto the Prophet Elias, Art thou he that troubleſt Wicked kynges and rulers that perſecute Gods miniſters are the troublers of themſelues and their realme and not the preachers. Iſraell? And Elias aūſwered, it is not I that trouble Iſraell, but thou and thy fathers houſhold, in that ye haue forſaken the commaundementes of the Lord and folow Idoles. Euen ſo the preachers of the truth which rebuke ſinne are not the troublers of Realmes and common wealthes, but they that do wickedly, and namely high Prelates and mighty Princes which walke without the feare of God and lyue abhominably, corrupting the common people with their example. They be they that bryng the wrath of God on all Realmes and trouble all common wealthes, with warre, dearth, pouertie, peſtilence, euill lucke and all miſfortune,

And vnto all ſubiectes be it ſayd, if they profeſſe the law of God & fayth of the Lord Ieſus, & wilbe Chriſtes Diſciples: then let them remember that there was neuer man ſo great a ſubiect as Chriſt was: there was As many as will be the diſciples of Chriſt muſt learne of him meekenes & obedience to the higher powers. neuer creature that ſuffred ſo great vnright ſo paciently and ſo mekely, as he. Therfore what ſoeuer they haue bene in tymes paſt, let them now thincke that it is their partes to be ſubiect in the loweſt kynde of ſubiection and to ſuffer all thynges paciently. If the hyghe powers bee cruell vnto you with naturall crueltie, then with ſofteneſſe and pacience ye ſhall either wynne them or mitigate theyr fierceneſſe. If they ioyne thē vnto the Pope, and perſecute you for your fayth and hope whiche ye haue in ye Lord Ieſus: then call to mynde that ye be choſen to ſuffer here with Ye muſt ſuffer wyth Chriſt that ye may ioye with him in the lyfe to come. Chriſt, that ye may ioy with hym in the lyfe to come with ioye euerlaſtyng that ſhall infinitely paſſe this your ſhort payne here. If they commaunde that God forbiddeth: or forbyd that God commaundeth, then aunſwere as the Apoſtles did, Actes. v. that God muſt be obeyed more then mā. If they compell you to ſuffer vnright, then Chriſt ſhall helpe you to beare, and his ſpirite ſhall comfort you. But onely ſee that neither they put you from Gods worde, nor ye reſiſte them with bodely violence. But abyde paciently a while till the hypocriſie of hypocrites be ſlayne with the ſword of Gods word, and vntill the word be openly publiſhed & witneſſed vnto ye powers of ye world, that their blyndneſſe may be with out excuſe. And thē wil god awake as a fierce God will be reuenged vpon cruell tyrauntes. Lyon agaynſt thoſe cruell Wolues whiche deuoure his Lambes, and will play with the hypocrites, and compaſſe them in their owne wyles, & ſend them a dazing in the head and a ſwimming in their braynes, & deſtroy them with theyr own counſell. And then thoſe malicious and wilfull blynd perſecuters whiche refuſing mercy when they were called thereto, choſe rather to haue theyr part with hypocrites in ſheddyng of innocent bloud, ſhalbee partakers with them alſo in hauyng theyr owne bloud ſhed agayne, God geuyng an occaſion that one wicked ſhall deſtroy an other.

And as for wickedneſſe whence it ſpringeth, and who is the cauſe of all inſurrection, In the treatiſe folowing is ſhewed who are the cauſe • s of inſurrection. and of the fall of Princes, & the ſhortenyng of theyr dayes vpon the earth, thou ſhalt ſee in the glaſſe folowyng which I haue ſet before thyne eyes, not to reſiſte the hypocrites with violence (whiche vengeaunce pertayneth vnto God) but that thou mighteſt ſee their wicked wayes and abhominable pathes, to withdraw thy ſelfe from after them and to come agayne to Chriſt, and walke in hys light, and to folow hys ſteppes, and to committe the keepyng both of thy body and ſoule alſo vnto him, and vnto the father thorough hym, whoſe name bee glorious for euer.

Amen.

¶ Prelates appointed to preach Chriſt, may not leaue Gods worde, and miniſter temporall offices: But ought to teach the lay people the right way, and let them alone with all temporall buſineſſe.

OVr Sauiour Ieſus Chriſt anſwered Pilate, Ioh. 18. that his kindome was not of Iohn. 18. thys worlde. And Mathew. x. he ſayth: The Diſciple is not Math. 1 • ▪ greater then his maſter: but it ought to ſuffice the Diſciple that he be as hys maſter is. Wherfore if Chriſtes kyngdome be not of this worlde, nor any of his diſciples may be otherwiſe then he was, then Chriſtes Ʋicars which miniſter The m •… ſters of Chriſtes doctrine may not haue any temporall offices. his kingdome here in his bodely abſēce, & haue ye ouerſight of his flock, may be none Emperours, kinges, Dukes, Lords, Knightes, temporall iudges, or any tēporal officer, or vnder falſe names haue any ſuch dominion, or miniſter any ſuch office as requireth violēce. And Math. 6. No mā cā ſerue two maſters. Where Chriſt cōcludeth Math. 6▪ ſaying: Ye can not ſerue God & Mā mon: that is, riches, couetouſnes, ambicion and temporall dignities.

And Math. xx. Chriſt called his diſciples vnto him, and ſayde: ye know y• Math. 1 • ▪ the Lordes of the heathen people haue dommion ouer them, and they that be great do exerciſe power ouer them: How be it, it ſhall not be ſo among you. But whoſoeuer will be great among you, ſhall be your miniſter, and he that will be chiefe ſhalbe your ſeruaunt: euen as the ſonne of man came not that men ſhoulde miniſter vnto hym: but for to miniſter and geue his life for the redemption of many. Wherfore the officers in Chriſtes The officers in Chriſtes kingdome may haue no temporall dominion. kingdome may haue no temporall dominion or iuriſdiction, nor execute any temporall auctoritie or lawe of violence, nor may haue any like maner among them. But cleane cōtrary they muſt caſt themſelues downe vnder al, and become ſeruauntes vnto all, ſuffer of all, and beare the burthen of euery mans infirmities, and go before thē, & fight for them againſt the world with the ſworde of Gods word, euē vnto ye death, after the enſample of Chriſt.

And Math. xviij. Whē the diſciples aſked who ſhoulde be greateſt in the Math. 1 • . kingdome of heauen, Chriſt called a young child vnto hym and ſet him i • y• middes among them ſaying: Excepte ye turne backe and become as childrē, ye ſhall not enter in the kingdome of heauen. Now younge children beare no rule one ouer an other, but al is felowſhip amonge them. And he ſayde moreouer: whoſoeuer humbleth himſelfe after the enſample of this childe, he is greateſt in the kingdome of heauen, that is, to be (as concerning ambition and worldly deſire) ſo childiſhe that thou couldeſt not heaue thy ſelfe aboue thy brother, is the very bearing of rule, & to be great in Chriſtes kingdome. And to deſcribe the very • aſhion of the greatneſſe of his kingdome, he ſayd: He that receaueth one ſuch childe in my name receaueth me. What is yt to receaue a childe in Chriſtes name? Ʋerely to ſubmitte, to meeke, and to • o receiue a child in Chriſtes name what it is. humble thy ſelfe, and to caſt thy ſelfe vnder all men, & to conſider all mens infirmities and weakeneſſes, and to helpe to heale their diſeaſes wyth the worde of truth, and to liue purely that they ſee no contrary enſample in thee to whatſoeuer thou teacheſt them in Chriſt, that thou put no ſtumblinge blocke before them, to make them falle while they be yet yoūg and weake in the fayth: But that thou abſteine as Paule teacheth. 1. Theſ. 5. Ab omni ſpecie 〈◊〉 . Theſ. 3. mala, from all that might ſeeme euill or wherof a man might ſurmiſe a • iſte, and that thou ſo loue them, that whatſoeuer gi • t of god in thee is, thou thinke the ſame theirs and their foode, and for their ſakes geuen vnto thee, as the truth is, and that all their infirmities be thine, and that thou fe • e thē, and that thine hart mourne for them, and that with al thy power thou helpe to amende them, and ceaſe not to crye to God for thē neither day nor night: and that thou let nothing be founde in thee that any man may rebuke, but whatſoeuer thou teacheſt them, that • e thou: and that thou be not a Wolfe in The Pope is a Wolfe in a lambes ſkinne. a Lambes ſkinne as our holy • ather ye Pope is, which commeth vnto vs in a name of hypocriſie, and in the •… e of curſſed Cham or Ham, calling hymſelfe Seruus ſeruorum, the ſeruaunt of all ſeruauntes, and is yet founde tyrannus tyra • norum, of all tyrauntes ye moſt cruell. This is to receaue young children in Chriſtes name, and to receaue young children in Chriſtes name, is to beare rule in the kingdome of Chriſt. Thus ye ſee, that Chriſtes kingdome is all together ſpirituall, and the bearing of rule in it is cleane cōtrary vnto the bearing of rule temporally. Wherfore none that beareth rule in it may haue any temporall iuriſdiction, or miniſter any temporall office that requireth violence to compell withall.

¶ Peter was not greater then the other Apoſtles, by any authoritie geuen him of Chriſt.

THey ſaye that Peter was Why Peter was called chief of the Apoſtles. chiefe of the Apoſtles, verely as Appe ••• s was called chief of Painters for his excellent cunninge aboue other, euen ſo Peter may be called chiefe of the Apoſtles for his actiuitie and boldnes aboue the other: but that Peter had any auctoritie Peter had no authoritie aboue the reſt of the Apoſtles. or rule ouer his brethren and felow Apoſtles, is falſe and contrary to ye ſcripture. Chriſt forbad it the laſt euen before his paſſion, and in diuers tunes before, and taught alway the contrary as I haue rehearſed.

Thou wilt ſay: thou cauſt not ſee how there ſhould be any good order in that kyngdome where none were better then other, and where the ſuperior had not a lawe and authoritie to compell the inferior with violēce. The worlde truely can ſee no other way to rule then with violence. For there no man abſteineth from euil but for feare, becauſe the loue of righteouſnes is not written in their hartes. And therefore The • opes kyngdome is of the world. the Popes kingdome is of the world. For there one ſorte are your grace, your holines, your fatherhode: An other, my Lord Byſhop, my Lord Abbot, my Lord Pryor: An other, maſter •… able of the Popes g •… e 〈◊〉 •… e his badge. Doctour, Father, Bachelar, mayſter Parſon, maiſter Ʋicar, and at the laſt commeth in ſimple ſyr Iohn. And euery man raigneth ouer other wyth might, and haue euery ruler his priſon, his iayler, his chaynes, his tormentes, euen ſo much as the Fryers ob • eruauntes obſerue that rule, and compell euery man other, with violēce aboue the cruelneſſe of the heathen tyrauntes, ſo that what commeth once in, may neuer out for feare of telling ta • es out of ſchole. They rule ouer the bodye with violence, and compell 〈◊〉 whether the harte will or not, to obſerue thinges of their owne making.

But in the kingdome of God it is contrary. For the ſpirite that bringeth them thether, maketh them wil • ing, and geueth them luſt vnto the law of The miniſters of the kyngdome of God, muſt gouerne with all loue, mekenes & pacience. God, & loue cōpelleth them to worke, and loue maketh euerty mās good & all that he can do cōmune vnto his neighbours nede. And as euery mā is ſtrōg in that kyngdome, ſo loue compelleth him to take the weake by the hand and to helpe hym, and to take him that can not go vppon his ſhoulders and beare him. And ſo to do ſeruice vnto the weaker, is to beare rule in that kingdome.

And becauſe Peter did excede the other Peter in y• vſe of ſpeakyng for his diligēce is called (but not in the Scripture) the chief of the Apoſtles. Apoſtles in feruēt ſeruice toward his brethren, therefore is • e called, no • in the Scripture, but in the vſe of ſpeakyng the chiefeſt of the Apoſtles & not that he had any dominion ouer them. Of which truth thou mayſt ſee alſo the practiſe in the Actes of the Apoſtles after the reſurrection. For when Peter had bene and preached in the houſe of Cornelius an heathen mā the other that were Circumciſed chode him, becauſe he had bene in an vncircumciſed mans houſe & had eaten with him, for it was forbidden in the law, neither wiſt they yet that the heathen ſhould be called. And Peter was fayne to geue accountes vnto them (which is no token Peter was inforced to render an accompt to his brethrē of his doynges. of ſuperioritie) and to ſhew them how he was warned of the holy ghoſt ſo to do Actes. xj.

And Actes xv. when a Coūcell was gathered of the Apoſtles and diſciples about the Circumciſion of the heathē, Peter brought forth, not his commaū dement and the authoritie of his Ʋicarſhyp, Peter ſhewed no pa • t of hys a • ho •… e, 〈◊〉 the mighty power of 〈◊〉 . but the miracle that the holy ghoſt had ſhewed for the heathen, how at y• preachyng of the Goſpell the holy ghoſt had lighted vppon them and purified, • heir hartes through fayth, and therefore proued that they ought not to be Circumciſed.

And Paule and Barnabas brought ſoorth the miracles alſo that God had ſhewed by them among the heathen through preachyng of ſaith. And then 〈◊〉 the Apoſtles alledge the authoritie of God in Chriſt. and no authoritie of their own. Iames brought ſoorth a prophecie of the olde Teſtament for the ſayd part: And therewith the aduerſaries gaue ouer their hold, and they cōcluded with one aſſent by the authoritie of the ſcripture and of the holy ghoſt, that the heathen ſhould not be Circumciſed, & not by the commaundement of Peter vnder payne of curſing, excommunicatiō 〈◊〉 interditing and like bugges to make fooles and children afrayed withall.

And Actes viij. Peter was ſent of Peter was ſent by the other Apoſtles to preach 〈◊〉 Samaria. the other Apoſtles vnto the Samaritanes. whiche is an euident token that he had no iuriſdiction ouer them (for then they could not haue ſent him) But rather (as the truth is) that the congregation had authoritie ouer him & ouer all other priuate perſones, to admitte them for miniſters and ſend them forth to preach whether ſo euer the ſpirite of God moued them, and as they ſaw occaſion.

And in the Epiſtle vnto the Galathians Gal. thou ſeeſt alſo how Paule corrected Peter when he walked not the Paul 〈…〉 to his 〈◊〉 . ſtraight way after the truth of the Goſpel. So now thou ſeeſt that in the kingdome of Chriſt and in his Churche or congregation and in his coūſels the ruler Scripture is the ch • efeſt of the Apoſtles. is the Scripture approued through the miracles of the holy ghoſt and men be ſeruauntes onely, and Chriſt is the head and we all brethren: And whē we call men our heades, that we do not be cauſe they be ſhorne or ſhauen, or becauſe of their names: Parſon, Ʋicare, Byſhop, Pope: But onely becauſe of We ge • e the 〈…〉〈◊〉 reue •• nce, no • for them •… es b •• becauſe of the word th •• •… y miniſter▪ the word whiche they preach. If they erre frō the word, thē may whoſoeuer God moueth his hart play Paule and correct hym. If he will not obey the Scripture, then haue his brethren authoritie by the Scripture to put hym downe and ſend hym out of Chriſtes Church among the heretickes whiche preferre their falſe doctrine aboue the true word of Chriſt,

¶ How the Goſpell puniſheth treſpaſſers, and how by the Goſpell we ought to go to law with our aduerſaries.

THough that they of Chriſtes cō gregation be all willyng: yet becauſe that the moſt pa • t is alway weake, & becauſe alſo that the occaſions of the world be euer many and great, in ſo much that Chriſte which wiſt all thyng before hand ſayth Math. xviij. Wo be vnto the world by Math. 18. reaſon of occaſions of euill, and ſayth alſo, that it cā not be auoyded, but that occaſions ſhall come, therfore it cā not be choſen but that many ſhall ouer fall when a weake brother hath treſpaſſed, by what law ſhall he be puniſhed? verely by the law of loue, whoſe properties thou readeſt in the 1. Cor. xiij. If O •• brethren 〈◊〉 they 〈◊〉 muſt b • reformed by loue▪ a 〈◊〉 • y 〈◊〉 the loue of God whiche is my profeſſiō be written in myne hart, it will not let me hate my weake brother when hee hath offended me, no more then natural loue wil let a mother hate her child when it treſpaſſeth agaynſt her. My weake brother hath offended me, he is fallē, his weakeneſſe hath ouerthrowē him: it is not right by the law of loue that I ſhould now fall vpon hym and treade him downe in the myre and deſtroy him vtterly: But it is right by the law of loue that I runne to him & helpe him vp agayne.

By what proceſſe we ſhould go to how we may go to the lawe wythout treſpaſſers. law with our treſpaſſers, Chriſt teacheth vs Math. xviij. Tell him his faulte betwene him and thee with all mekeneſſe remembring thou art a man and mayſt fall alſo: If he repent and thou loue him, ye ſhal ſoone agree, and then forgeue him. And when thou forgeueſt thy neighbour, thē thou art ſure that God forgeueth thee thy treſpaſſes by his holy promiſe Math. vj. If hee Math. 6. heare thee not, then take a neighbour or two. If he heare them not, then tell the congregation where thou art: and let the preacher pronounce Gods law againſt him and • et the ſad and diſcrete men rebuke him and exhorte him vnto repentaunce. If he repent and thou alſo loue him accordyng to thy profeſſiō, ye ſhall ſoone agree. If he heare not the congregation, then let him be taken as an heathen. If he that is offended be weake alſo, thē let them that be ſtrōg go betwene and helpe them. And Open and 〈◊〉 offē d • urs are to be r • buked openly. in lyke maner if any ſinne agaynſt the doctrine of Chriſt and the profeſſion of a Chriſten man, ſo that he be a dronckard and an whore keper or what ſoeuer open ſinne he do, or if he teach falſe learnyng: then let ſuch be rebuked opē ly before the congregation and by the authoritie of Scripture. And if they repent not, let them be put out of the congregation as heathen people. If they thē be not aſhamed, we haue no remedy but paciētly to abide what God wil do and to pray in the meane tyme that God will open their hartes and geue thē repentaunce. Other law then this, Chriſtes Goſpel knoweth not, nor the officers therof.

It is manifeſt therfore that the kingdome The kingdome of Chriſt is ſpirituall. of Chriſt is a ſpirituall kingdom which no man can miniſter well and a tēporall kingdome to, as it is ſufficiētly proued: becauſe that no man whiche putteth his hand to the plow, and looketh backe is apt for the kyngdome of heauen, as Chriſt aunſwered Luke. ix. vnto him yt would haue folowed hym, but would firſt haue take leaue of his houſhold. If a man put his hād to the plow of Gods worde to preach it and looke alſo vnto worldly buſineſſe, his plow will ſurely go awry. And therefore ſayth Chriſte vnto an other that Luk •… would likewiſe folow him but deſired firſt to go and bury his father, Let the dead bury the dead: but come thou and ſhew or preach the kyngdome of God. As who ſhould ſay, he that will preach the kingdome of god (which is Chriſts Goſpell) truly, muſt haue his hart no where els.

What officers the Apoſtles ordeined in Chriſtes Church and what their offices were to do.

WHerfore the Apoſtles folowyng Officers firſt ordayned in Chriſtes church and obeyng the rule doctrine & commaundement of our Sauiour Ieſus Chriſt their maſter, ordeined in his kyngdome and congregation two officers: One called after the Breeke Byſhop. worde Byſhop, in Engliſh an ouerſear: which ſame was called Prieſt after the Greeke, Elder in Engliſh becauſe of his age diſcretiō and fadneſſe: for he was as nigh as could be alway an elderly mā: as thou ſeeſt both in the new and old Teſtament alſo, how the officers of the Iewes be called the Elders of the people, becauſe (as thou mayſt well thinke) they were ouer old men as nigh as could be. For vnto age do men naturally obeye and vnto age doth God commaūde to geue honour Honour the aged. ſaying Leu • . xix. Riſe vp before the horehead and reuerence the face of the old man. And alſo experience of things and coldneſſe, without whiche it is In ye aged is experience. hard to rule well is more in age thē in youth. And this ouerſear dyd put hys handes vnto the plow of Gods worde and fed Chriſtes flocke and tended thē onely without lookyng vnto any other buſineſſe in the world.

An other officer they choſe and called Deacon. him Deacon after the Greke, a miniſter in Engliſh, to miniſter the almes of the people vnto the poore and nedy. For in the cōgregation of Chriſt loue maketh euery mans gift & goods In the primitiue Church they choſe Deacons to miniſter to y• poore. commō vnto the neceſſitie of his neighbour. Wherfore the loue of God beyng yet hoate in the hartes of men, the rich that had the ſubſtaūce of this worldes goodes brought of their aboundaunce great plentie vnto the ſuſtentation of the poore & deliuered it vnto the hāds of the Deacons. And vnto the helpe of the Deacōs were widowes of lx. yeare Widowes. old, holy, vertuous, and deſtitute of frendes, choſen: to tende & wayte vpon the ſicke, and to waſh the Saints fete, that came from one congregation vnto an other, whether for any buſineſſe or for feare of perſecution. And Common goodes. thoſe common goodes of the Churche offered for the ſuccour of the poore grew in all Churches ſo excedyngly The • reat and feruēt charitie in the primatiue church that in ſome congregation it was ſo much that it was ſufficient to mayntaine an hoſt of men. In ſo much that tyrauntes did oft tymes perſecute the Chriſten for thoſe common goodes, as thou ſeeſt in the life of S. Laurence the Deacon of Rome.

And moreouer the couetouſnes of the Prelates was the decay of Chriſtē dome, The couetouſnes of yt Prelates was the decay of Chriſtendome and ye encreaſing of the kingdome of Mahomete and the encreaſing of the kyngdome of Mahomete. For by the firſt ſpringing of the empyre of Mahomete, the Emperours, Kynges, and great Lordes of Chriſtendome had geuen their treaſure ſo mightely vnto the Church, what after great victories, & what at their deathes, that their ſucceſſours were not able to maintaine battell againſt the Saracenes & Turkes (for the world was not yet in ſuch captiuitie that they coulde make theyr ſubiectes ſweare on bookes what they were worth, & rayſe vp taxes at their pleaſure) ſo that a certayne writer of ſtories ſayth▪ The prelates gaped whē the laye mē would take the warre vppon them agaynſt the Turkes, & the laye men looked when the Prelates woulde lay out their money to make the warre withall, and not to ſpend it in worſe vſe, as the moſt part of them were wont to do, ſpending the money The proud clergie how they ſpent the treaſure 〈◊〉 y• • oore. that was gotten with almoſe & bloude of martyrs vppon goodly plate and great veſſeles of golde & ſiluer, wythout care of thinges to come, deſpiſing God whom they worſhipped for their bellies ſake onely and alſo mā. Moreouer it was the cuſtome euē then, ſaith the auctor, to aſke what the Byſhopprike was worth: yea and to leaue a worſe for a better, or to kepe both with a vnion. And at the ſame tyme Iſacius the deputie of the Emperour came to Iſacius. Rome to confirme the Pope in his ſea The election was cō firmed by the Emperour. with the Emperours auctoritie, for ye election of the Pope was thē nothing worth except it had bene confirmed by the Emperour, and he founde ſo great treaſure in the Church of Saint Iohn Lateran, that for diſdayne which he had that they ſhould haue ſuch treaſure in ſtore, and not to helpe the Emperour in his warres againſt ye Turkes, •… ng his ſoldiars lacked wages, he tooke it away with violence againſt the wyll Note here the treaſure that ye Byſhops of Rome had at thys tyme. of ye Prelates, of which he exiled ſome, and payde his owne mē of warre with one part, and tooke an other part vnto him ſelfe, and ſent the third part vnto the Emperour: which muſt needes haue bene a great treaſure in one Church.

¶ By what meanes the Prelates fell from Chriſt.

THe office of a byſhop was a roume at the beginning that no man coueted, The Byſhop of Rome in y• primatiue Church was a daū gerous office. and that no man durſt take vpō hym, ſaue he onely which loued Chriſt better thē his owne life. For as Chriſt ſaith that no man might be his diſciple except that he were ready to forſake life and all: euen ſo might that officer be ſure that it woulde coſt him his lyfe at one time or another for bearing record vnto the truth. But after that the multitude of the Chriſten were encreaſed & many great men had receaued y• faith, then both landes, and rentes, as well as other goodes were geuen vnto the maintenaunce as well of the clergie as of the poore: becauſe they gaue then no At the firſt entry of Chriſtes Churche, there was no tythes payde to ye miniſters. tythes to the Prieſtes, nor yet now do ſaue in certaine countryes. For it is to much to geue almes, offeringes, landes, and tithes alſo. And then the Byſhops made them ſubſtitutes vnder them to helpe them, which they called prieſt, and kept the name of Byſhop vnto themſelues.

But out of the Deacons ſprang all the miſchiefe. For thorow their hands All corruption of the Churche came firſt out of the Deacons. went all thing, they miniſtred vnto ye clergie, they miniſtred vnto the poore, they were in fauoure with great and ſmall. And when the Byſhops office began to haue reſt and to be honorable, then the Deacons thorow fauour and Money purchaſed prefermēt. giftes climed vp therunto, as lightly he that hath the olde Abbotes treaſure ſuccedeth with vs. And by ye meanes of their practiſe and acquintaunce in ye worlde they were more ſubtile and worldly wiſe then the olde Byſhops, & leſſe learned in Gods woorde, as our Prelates are, when they come frō ſtuardſhips in Gentlemens houſes, and from ſurueying of great mens landes, Lordes ſecretes, kinges counſels, Embaſſidourſhip, from warre and miniſtring all worldly matters, ye worldly miſchiefe: and yet now they come not thence, but receaue all and bide there ſtill, yea they haue enacted by playne parliament that they muſt byde in the The Prelates muſt bide ſtill in the courte. courte ſtill, or els they may not haue pluralitie of benefices. And then by litle and litle they enhaunſed thēſelues, and turned all to themſelues, miniſhing the poore peoples part, and encreaſing theirs, and ioyning acquaintaunce with great men, and with their power climed vp and entitled them wt the chuſing and confirming of ye Pope and all Byſhops, to flatter and purchaſe How the clergie firſt by riches & thē by •… attery aduaunced thēſelues. fauour and defenders: truſting more vnto their worldly wiſdome thē vnto the doctrine of Chriſt which is ye wiſdome of God, and vnto the defēce of man then of God. Then while they that had the plow by the tayle looked backe, the plow went awry, faith wax ed feble and faintie, loue waxed colde, the Scripture waxed darcke, Chriſt was no more ſeene: he was in ye moūt When the Prelates waxed riche, then they diſputed who ſhoulde be higheſt. with Moſes, and therefore the Byſhops would haue a God vppon the earth whom they might ſee, and therupon they begā to diſpute who ſhould be greateſt.

¶ How the Byſhop of Rome became greater then other, and called hymſelfe Pope.

THen quod worldly wiſdome, Ieruſalem was y• fir • t ſea • of ou • 〈◊〉 byſhop. Hieruſalē muſt be the greateſt, for ytwas Chriſtes ſeat, Et factū eſt, ſo it came to paſſe • or a ſeaſon. And in concluſion where a great Citie was and much riches, there was the Byſhoppe euer greater then his felowes. Alexandre in Egipte and Antioch in Grece, were greater then their neighbours. Then thoſe decaying Conſtantinople and Rome waxed Conſtantinople. Rome. great, and ſtroue who ſhoulde be greater. And Cōſtātinople ſayd, where the Emperour is there ought to be the greateſt ſeat and chiefeſt Byſhop. For the Emperour lay moſt at Conſtantinople, becauſe it was (I ſuppoſe) nigh the middes of the Empyre, therfore I muſt be the greateſt ſayde the Byſhop of Conſtātinople. Nay quod ye Byſhop H •• Rome come to be y• chifeſt citie. of Rome, though ye Emperour lye nener ſo much at Conſtātinople yet he is called Emperour of Rome, & Rome is the head of the Empyre, wherefore of right I muſt be the father of all Watē. Rome the ſeate and mother of all wickedneſſe. And thus whether they chalēged their • itle by the auctoritie of God or man: or by Peter or pouling, it was all one, ſo they might be greateſt.

And great interceſſion was made vnto the Emperours of both parties: but in vayne a great ceaſon, for ye Emperours ſtopped their • ares at ſuch ambitious requeſtes long tyme, till at ye laſt there came an Emperour called Phocas which lay long in Italye, and Phocas. was a very ſoft man & a pray for Prelates. In whoſe tyme Boniface the iij. Pope Boniface the thirde. was Byſhop of Rome, a man ambitious and greedy vppon honour, and of a very ſuttle witte, nothing in • erior vnto Thomas Wolſee Cardinall of Yorcke. This Boniface was great wt the Emperour Phocas, and with hys wyly perſwaſions and great interceſſion together obtayned of Phocas to be called the chiefeſt of all Byſhops, and Phocas the Emperour firſt gaue priuilege to the Byſhop of Rome • o be the chief Byſhop. that his Church ſhould be the chiefe Church. Which auctoritie as ſoone as he had purchaſed, he ſent immediatly his commaundement with the Emperours power vnto all the Byſhops of Almany commaunding that euery byſhop ſhould call all the prieſtes of hys dioceſe, and charge them that euery man ſhould put away his wife vnder The chaſtitie of Prieſtes how it came vp. payne of excommunication. Which tyranny though great reſiſtaunce was made againſt it, he yet brought to paſſe with the Emperours ſworde, and his ſubtletie together. For the Byſhops were riche, and durſt not diſplea • e the Pope for feare of the Emperour.

Aſſoone as Nemroth that mighty hunter had caught this pray, that he Note 〈◊〉 the climing vp of the Pope. had compelled all Byſhops to be vnder him and to ſweare obedience vnto him, then he began to be great in the earth, and called hymſelfe Papa, wyth this interpretation, father of fathers. And when the Pope had exalted hys throne aboue his fellowes, then the vnitie that ought to be among brethren Diuiſion in the Church. in Chriſtes Church brake: and deuiſion began betwene vs and ye Grekes, which Grekes (I ſuppoſe) were at yt tyme the one halfe of Chriſtendome. And when any Pope ſince exhorteth them to vnitie, they aunſwere, that he which will raigne ouer his brethren with violence, breaketh vnitie and not they, and that they will not be vnder The Grekes will not be vnder the Popes tyranny. his tyranny wherunto he calleth them vnder a colour of vnitie. And from henceforth with the helpe of hys Byſhoppes which wereſworne to be true ligemen vnto hym, when beforetyme they were admitted to theyr byſhopprikes of the Emperours and Kinges, he beganne to lay a baite to catch the whole Empyre into his handes alſo.

By what meanes the Pope inuaded the Empyre.

AT that ſame ſeaſon Mahomete Mahomet & the Pope began at one tyme. the auctor of the ſect of the Turckes and Saracenes beganne. And aſſoone as he had got much people vnto hym with wyles and fayned myracles, he inuaded the Empyre of Rome in thoſe quarters. And looke how buſie Mahomete was in thoſe parries, ſo buſie was the Pope in theſe quarters to inuade the Empyre (with the helpe of his ſworne Byſhoppes which preached all of none other God then the Pope) while the Emperour was occupyed a farre of in reſiſting of Mahomete.

And within few yeares after, when the kynges of Italy now and thē vexed our holy fathers for their couetous ambicion, then Gregory the third ioyned Gregory The Pope came vp by the French mē, and by them he cō tinueth his eſtate ſtill. amitie with the Frenchmen, and called them to helpe, by whoſe power they gatte al they haue, and alſo maintaine it vnto this day. For if any man ſince that tyme hether diſpleaſed the Pope neuer ſo little, he immediatly curſſed him, and excommunicate him, and proclaymed him no right enheritour, and that it was not lawfull to holde of him, and abſolued his Lordes and ſubiectes of their allegeaunce, and ſent his bleſſing vnto the French king and remiſſion of ſinnes to go and conquere his land, the Pope and French kyng alway deuiding the ſpoyle betwene them, the Byſhops and all that ſerued God for the belye preaching the Popes might, how that he had power ſo to do, and all thynges to bynde and looſe at his will, wreſtyng the Scriptures to ſerue for their purpoſe, corruptyng all the lawes both of God & man to proue his Godhead with all.

THen came Pope Zacharias the firſt Pope Zacharias the firſt. Hildericus in whoſe tyme Hildericus was K. of Fraunce a man that gouerned hys Realme (as it oft chaunceth) by a Debite (as perſons preache) one Pipine a Pipinns. Lord of his owne and his ſworne ſubiect. This Pipine ſent an holy Byſhop to Pope Zacharias that he ſhould helpe to make him kyng of Fraunce and he would be his defender in Italy (as the The Pope put downe the right French kyng and ſet vppe Pipine. maner of ſcalled horſes is the one to claw the other) and Zacharias aunſwered that hee was more woorthy to be kyng that ruled the Realme and tooke the labours, then an idle ſhadow that went vp and downe and did nought And ſo vpon that the Lords of Fraūce The kyng of Fraunce was made a Monke. by the perſuaſions of the Prelates conſented vnto Pipine and thruſt downe their right king vnto whom they were ſworne, & made a Monke of hym. And both the Lordes and alſo Pipine tooke diſpenſations for their othes of our holy father and were forſworne. Thus was our holy father the Pope crept vp into the conſciences of men with hys falſe interpretation of byndyng & looſyng good. viij. hundred yeares agone.

THen came Pope Stephanus the ſecond out of whoſe hands Eſtulphus Pope Steuen the ſecond. Eſtulphus kyng of Lumbardy kyng of Lombardy would fayne haue ſcratched ſomwhat, for he thought that the holy fathers gathered to taſt and had all ready raked to much vnto thē. But the new kyng Pipine of Fraunce warned of his duty and ſeruice promiſed, and mindfull of old frendſhyp, and hopyng for part of the praye, came to ſuccour the Pope. And when hee had ſubdued the kyng of Lambardy, hee gaue vnto our holy father or rather to How the Pope was aduaunced. S. Peter yt hungry begger great Prouinces and countreys in Lombardy and in Italy, with the Ile Corſica and many great Cities of which ſome pertayned vnto the Emperour beyng thē at Conſtantinople, and yet the Emperour had ſent before vnto kyng Pipine that he ſhould not geue of his townes vnto the Pope. But Pipine aunſwered that he came for the ſame intent, and to enhaunce our holy father. And our holy father receaued them.

And thus the Empire was deuided in two partes: the Pope & the French kyng partyng the one halfe betwene them. And as the Emperour decayed, the pope grew. And as the pope grew, ſo the ſect of Mahomete grew, for the By what meanes Mahomet waxed great. Emperour (halfe his empire loſt) was not able to defend him ſelfe agaynſt the infidels. And the Pope would ſuffer no helpe hence to come for two cauſes: One, leſt the Emperour ſhould recouer his Empyre agayne, and an other becauſe the Prelates of the Greekes would not ſubmitte them ſelues vnto his Godhead as the Prelates of theſe quarters of the world had done.

AFter Pipine raigned his ſonne the Carolus magnus. great Charles whom we call Charle mayne which knew no other God but the pope, nor any other way to heauen then to do the Pope pleaſure. For the Pope ſerued him for twoo purpoſes: One, to diſpence with him for whatſoeuer The Pope become a great God on y• earth. miſchief he did: an other, to be ſtabliſhed in the Empyre by his helpe, for without his fauour hee wiſt it would not be, ſo great a God was our holy father become all ready in thoſe dayes.

This Pope Stephen in his latter dayes fell at variaunce with Deſiderius Deſiderius kyng of Lombardy about the Archbyſhop of Rauen • a.

AFter Stephen ſucceded Adriā y• firſt, Pope Adrian the firſt. with whom Deſiderius the K. of Lō bardy would fayne haue made peace but pope Adrian would not. And ſhortly vpon that the brother of this Charlemayne which raigned with him in half the dominion of Fraunce dyed, whoſe wife for feare of Charles fled with her ij. ſonnes vnto Deſiderius king of Lombardy for ſuccour. Defiderius was glad of their comming truſting by the meanes of theſe two children to obtaine fauour among many of the Frenchmen and ſo to be able to reſiſt Charles if hee would medle and to bryng Italy vnto the right Emperour agayne, & would haue had that pope Adrian ſhould haue annoynted them kynges in their fathers roome. But Adrian refuſed that to do (for he ſaw Charles mighty and mete for his purpoſe) and was as wyly as Deſiderius & thought to kepe out The Pope purpoſed to be Emperour him ſelfe. the right Emperour and be Emperor of Rome him ſelfe, though he gaue an other the name for a ſeaſon till a more conuenient tyme came.

Then Deſiderius warred vppon the Popes iuriſdiction. And Adrian ſent to Charles. And Charles came with his army and draue out Deſiderius and hys ſonne, which ſonne fled vnto the right Emperour to Conſtantinople. And Charles & the Pope deuyded the kyngdome Charles & the Pope deuided the kyngdome of Lombardy. of Lombardy betwene thē. And Charles came to Rome. And the Pope & he were ſworne together, that who ſoeuer ſhould be enemy vnto the one, ſhould be enemy alſo vnto the other.

This Adrian gathered a Councell The Pope gathered a Councell, and gaue vnto Charles the Emp • re of Rome. immediatly of an. C. liij. Biſhops, Abbotes, and religious perſones & gaue vnto Charles & his ſucceſſours the empyre of Rome & ordeined that the right and power to choſe the Pope ſhould be his, and that no Byſhop ſhould bee conſecrate till he had obtained of hym both conſent and the ornamentes of a Byſhop alſo (whiche they now bye of the Pope) vnder payne of curſyng and to be deliuered vnto blacke Sathā the deuill and loſſe of goodes Diſt. lxiij.

And Leo the third whiche ſucceded Leo the 〈◊〉 . Pope. Adrian confirmed the ſame and crowned Charles Emperour of Rome for like ſeruice done vnto him. And then O •… ne who • e Empyre, the Pope made •• o. there was appoyntmēt made betwene the Emperoures of Conſtantinople and of Rome and the places aſſigned how farre the borders of either Empire ſhuld reach. And thus of one Empyre was made twayne. And therfore the Empire of Cōſtantinople for lacke of helpe was ſhortly after ſubdued of the Turkes.

The ſayd Leo alſo called Charles the Moſt Chriſten kyng. moſt Chriſten kyng, becauſe of hys good ſeruice: which title the kynges of Fraunce vſe vnto this day though many of them bee neuer ſo vnchriſtened: As the laſt Leo called our kyng the defender Defender of the faith of the fayth. And as this Pope Clemens calleth the Duke of Bu • lder the eldeſt ſonne of yt holy ſea of Rome, The eldeſt ſonne of the holy ſeate. for no other vertue nor propertie that any man can know, ſaue that hee hath bene all his • yte a pickequar • ll and a cruell and an vnrighteous bloudſhedder, as his father that ſitteth in that holy ſea is. So now aboue ſeuen hundred Who is a Chriſtian kyng. yeares to be a Chriſtē kyng is to fight for the Pope, and moſt Chriſten that moſt fighteth and ſleath moſt men for his pleaſure.

This Charles was a great conquerour The lyfe of Charles. that is to ſay a great tyraunt, & ouercame many natiōs with the ſword, and as the Turke compelleth vs vnto his fayth, ſo he cōpelled thē with violence vnto the faith of Chriſt ſay the ſtories. But (alas) Chriſtes fayth whereunto Charles cō pelled a • men to the obedience of the pope. the holy Ghoſt onely draweth mens hartes thorough preachyng the worde of truth and holy liuyng accordyng therto, he knew not, but vnto the Pope hee ſubdued them and vnto this ſuperſtitious Idolatrie whiche we vſe cleane contrary vnto the Scripture.

Moreouer, at the requeſt and great deſyre of his mother, hee maryed the daughter of Deſiderius kyng of Lombardy, but after one yeare vnto the Practiſe. great diſpleaſure of his mother he put her away agayne: but not without the falſe ſutiltie of the Pope thou mayſt be ſure, neither without his diſpenſation. For howe could Charles haue made warre for the Popes pleaſure with Deſiderius her father, and haue thruſt hym out of his kingdome, and baniſhed his ſonne for euer, deuiding his kingdome betwene him and the pope, as long as ſhe had bene his wife?

And therfore the Pope with his authoritie of bynding and loſyng, loſed The Pope is a diſpenſer a breaker of the bondes of Matrimonie. the bondes of that Matrimony (as he hath many other ſence, and dayly doth for lyke purpoſes) to the entent that he would with the ſword of the Frenche kyng put the kyngdome of Lombardy that was ſomewhat to nye him, out of the way: by the reaſon of whoſe kings hys fatherhode could not raygne alone nor aſſigne or ſell the Byſhopprikes of Italy to whom he luſted and at his pleaſure.

The ſayd Charles alſo kept iiij. concubines, Charles a filthy whoremonger. and lay with two of his own daughters therto. And though he wiſt howe yt it was not vnknowne, yet his luſtes being greater thē great Charles, he would not wete nor yet refrayne.

And beyond all that, the ſaying is: yt in his old age a whore had ſo bewitched him with a ryng and a pearle in it and I wotte not what imagerie grauen therein, that he went a ſa • te after her as a dogge after a bitche, and the Charles hath hys whore ca •• ed with hym. dotehead was beſide him ſelfe & whole out of his mynde: in ſo much that whē the whore was dead, he could not departe from the dead corps, but cauſed it to be enba •… ed & to be caryed with him whether ſoeuer he went, ſo that al the world wondered at him: till at the laſt his Lordes accombred with carying her from place to place and aſhamed This was an Emperour for the •• pes own mouth. that ſo old a man, ſo great an Emperour and ſuch a moſt Chriſten kyng, on whom & whoſe dedes euery mans eyes were ſet, ſhould dote on a dead whore, toke counſell what ſhould be ye cauſe. And it was cōcluded that it muſt nedes be by enchauntement. Thē they went vnto the Cophyne and opened it and ſought and found this ring on her finger: which one of the Lordes tooke of and put it on his owne finger. Whē the ring was of, he commaunded to burye her, regardyng her no longer. Neuertheleſſe he caſt a phantaſie vnto this Lord and began to dote as faſt on Ido • yng Emperour him, ſo that he might neuer be out of ſight: But where our Charles was there muſt that Lord alſo be, and what Charles did, that muſt he be priuey vnto: vntill that this Lord perceauyng that it came becauſe of this enchaunted ring, for very payne and tediouſneſſe tooke and caſt it into a well at Acon in Douchland. And after that the ryng was in the well the Emperour coulde neuer depart from the towne, but in the • ayd place where the ring was caſt, though it were a foule marreſſe, yet he built a goodly monaſtery in the worſhip of our Lady, and thether brought reliques, from whence he coulde gette them, and pardōs to ſanctifie ye place, & to make it more haunted. And there he lyeth, & is a Saint, as right is. For he did for Chriſtes Ʋicar as much as the The Pope made this lecherous Emperour a Saint. great Turcke for Mahomete: but to ſaue his holines that he might be canoniſed for a Saint, they fayne in hys life that his abiding there ſo continually was for the hotte bathes ſakes which • e there.

AFter Charlemayne, Lewes ye mylde Lewes the milde. was Emperour, which was a very patient man (another Phocas and another pray for the Pope) and ſo meke and ſofte that ſcarcely he coulde be angry at any thing at all. When our holy fathers had ſeene his water and ſpyed what complexion he was, they choſe Steuen the 4. of that name Pope, without his Pope Steuen the iiij. knowledge, and bad him neyther good morrow nor good euen, nor once God ſpeede about the matter, againſt their owne graunt vnto his father for his good ſeruice. And his ſoftnes The Pope elected and ſet vp with out the aſſent of the Emperour was yet ſomewhat diſpleaſed therwith, in as much as the election of the Pope pertayned vnto his right. But the Pope ſent Embaſſadours & wrote all the excuſes that he coulde, and came after him ſelfe to Fraunce to him, and peaced him, and crowned hym there Emperour, and paſſed the tyme a ſeaſon with him, and they became very familiar together.

After that, they choſe Paſchalis Pope Pope Paſchale. of the ſame maner, which Paſchalis ſent immediatly Legates vnto the Emperour ſofte Lewes, excuſing hymſelfe & ſaying: that it was not his faulte, but that the clergie and the commō people had drawne him thereto with violence againſt his will. Then the Emperour was content for that once, & bad they The Pope how hee abuſed the Emperour ſhould no more do ſo, but that the olde ordinaunce ought to be kept. The ſoftneſſe of this Lewes did him much care. For he was after priſoned of his owne ſonne with helpe of Pope Gregory the fourth.

After this mans dayes the Popes neuer regarded the Emperours, nor The Pope ſetteth no • by the Emperour. did the clergie of Rome ſue any more to the Emperour, either for the election or confirmation of the Pope. More ouer after this Lewes there was neuer Emperour in Chriſtendome of any power or able of his owne might to correct any Pope, neyther was there any kyng that coulde correct the outragious vices of the ſpiritualtie of his own realme after this time. For this Lewes left three ſonnes, among which he deuided ye realme of Fraūce & all Douchland. Which ſame for pride & diſdayne that one ſhould haue more then an other, fell together (as we ſay) by the eares, ech deſtroying others power, ſo that Fraunce was afterwarde of no might to do any great thyng. And thē the Pope raigned in Italy alone with •… ne. out care of any Emperour: in ſo much that Nicholaus the firſt, decreed that no Pope Nicholaus the firſt. ſecular Prince or Emperour ſhould haue ought to do or be at the counſels of the clergie.

And after that Adrian the ſecōd was Pope Adrian the ſecond. choſen Pope, the Emperours deputie being in Rome, and not once ſpokē to of the matter.

And when the Emperours embaſſadours diſdained, they anſwered who can reſiſte the rage of the people, and prayed them to be cōtent, and to ſalute him as Pope. And Adrian the thyrde Pope Adrian the third. decreed that they ſhould not abide or tarie for the Emperours confirmation or authoritie in chuſing the Pope, and that the Pope onely ſhould call a general counſel, and not the Emperour: or if the Emperour would preſume yt to do, the counſell ſhould be of none effect, though all the prelates of Chriſtēdome were there, and though what ſoeuer they did were but Gods word. So mighty was the beaſt now waxed The vertue of the Pope and power o • y• Emperour periſhed together. when he once began to raygne alone. And from this tyme hetherto periſhed the power of the Emperours and the vertue of the Popes, ſayth Platina in ye lyfe of Popes. For ſince that tyme, as there was none Emperour of might, ſo was there no Pope of any vertue.

After this Lewes, the Empyre of Fraunce, and of all Douchlād, was deuided betwene his three ſonnes, which (as I ſayde) fought one with another and deſtroyed the ſtrength of the Empyre of Fraunce. And from that tyme The popes haue bene onely bloud ſhede •• aboue. vij. C. peates. to this, which is aboue vij. hundred yeares, thou ſhalt reade of few Popes that haue not led their liues in bloudſhedding, in ſo much that if thou conſider the ſtories well, thou ſhalt eaſely perceaue that there hath bene flayne about their cauſe farre aboue xl. hūdred thouſand men, beſides that there hath bene but few Princes in Chriſtēdome that hath not bene buſied and combred a great part of his life about their matter. Either in warres begunne at their ſetting on, eyther in ceaſing ſciſmes or diuiſion that hath bene amōg the clergie, who ſhould be Pope: or ſtriuing All Chriſt • dome hath bene troubled wyth the Popes cauſes. of byſhops, who ſhould be greateſt, as betwene the Byſhop of Yorke & Canterbury in England, and betwene the Byſhops of England & Wales, wherof all the chronicles be full, or in reforming Fryers or Monkes, or in ſleying them that vttered their falſe hypocriſie wyth Gods worde.

When the Emperour was downe, and no man in Chriſtendome of any power to be feared, then euery nacion fell vppon other, and all landes were at variaunce betwene thēſelues. And then as the Danes came into England and vexed the Engliſhmen, and dwelt there in ſpite of their hartes, euen ſo came ſtraunge nacions whoſe names were ſcarce heard of before in theſe quarters (as the Ʋandales, Hunnes, Vandales, Hunnes. Gothes. and Gothes) and ran thorowout all Chriſtendome by C. thouſands together, and ſubdued the landes and dwelt therin ma • gre the inhabitours, as thou mayſt ſee in Douchland how diuers nacions are incloſed in ye middes of the lande of a ſtraunge tongue which no Douchmen vnderſtande: and that rule continued well viij. or ix. ſcore or two hundred yeares. And in The ſpiritualtie obe • ed to him that gat the victory, how wicked ſoeuer he was. all this ceaſon, whoſoeuer wan the mayſtrye, hym the ſpiritualtie receaued, and him they crowned kyng, and to him they claue. And whatſoeuer any tyraunt had robbed all hys life, that or the moſt part thereof muſt he deale among them at hys death for feare of Purgatory. The ſpiritualtie all that ceaſon preached the Pope mightely, Building of Abbeyes built Abbayes for recreation and quyetnes, ſhrining them alway for ſaintes Shrining of ſaintes. which purchaſed them priuileges, or fought for their liberties, or diſputed for the Popes power, howſoeuer they liued (but after l. yeare whē their liues were forgotten) and if any reſiſted thē whatſoeuer miſchief they went about, hym they noted in the chronicles as a cruell tyraunt: ye and whatſoeuer miſfortune chaunced any of hys poſteritie after him, that they noted alſo, as though God had plagued them, becauſe their forefather was diſobedient vnto holy church, and euer put the ſtories that vttered their wickednes out This was the tyme that falſe prophetes did ariſe in the church. of the way, and gathered reliques frō whence they coulde get them, and fayned myracles, and gaue thēſelues only vnto Poetry: and ſhut vp the ſcripture: ſo that this was the very tyme of which Chriſt ſpeaketh Math. xxiiij. in which falſe Prophetes ſhould ariſe, & ſhew myracles and wonders, to deceaue the very electe if it had bene poſſible.

FInally in thys buſie worlde, the kynges of Lumbardy gatte a little might and came vp agayne, and were diuers tymes Emperours, though of no great might. And one Beringarius kyng of Lumbardy began to meddle Beringarius. with our holy fathers buſines. Wherfore ye Poge fled vnto Ottho kyng of ye Saxons, which by that tyme had gotten might, and brought him into Italy againſt Beringarium, which Ottho Ottho. ouercame Beringarium, and was made Emperour for his labour, and thus came the Empyre firſt vnto Douchlande.

And Ottho receaued the Empyre of one Pope Iohn (ſay they) with thys Pope Iohn the. xij. othe: I Ottho do promiſe and ſweare vnto the Lord Iohn by the father, the The oth of the Emperour made to the pope. ſonne, and the holy Ghoſt, and by this wod of the croſſe that maketh liuing, and by theſe reliques of Saintes, that if I come to Rome with Gods helpe, I will exalte the holy church of Rome and the gouernour of the ſame vnto my power: Neyther ſhalt thou loſe lyfe nor members, or that honour that thou haſt by my will, counſell, conſent or ſetting a worke. Moreouer I wyll make in Rome no conſtitution or ordinaunce of any thing that pertayneth vnto thee or vnto the Romaines with out thy counſell. And what ſo euer of Not • here the diſſimulation of y• Pope, in callyng his poſſeſſions S. Peters poſſeſſions. the landes of Saint Peter commeth vnto our hands, I will deliuer it thee. And vnto whoſoeuer I ſhall commit the rule of Italy, I will make hym ſweare that he ſhall helpe thee, to defende the landes of Saint Peter vnto his power.

And Gregory the fift (when they had got at the laſt that which they long gaped Pope Gregory the fi • t. for) made this ordinaunce of chuſing ye Emperour, to ſtabliſhe it withall: that vi. Lordes of Almany, iij. of The election of the Emperour apperteyneth to the Lordes of Germany. the ſpiritualtie and iij. of the temporaltie with the kyng of Bohem the vij. to be the odde man & Ʋmpere ſhould • huſe him for euer, and ſende hym to the Pope to receaue his othe, and to be crowned. Neuertheleſſe the Pope to keepe the Emperour a far of, ſendeth hym hys coronation home to him ofttymes, much leuer than that he ſhould come any nearer, as a meeke ſpryted man, that had leuer liue ſolitarie and alone then haue his holineſſe ſeene.

¶ A proper ſimilitude to deſcribe our holy father.

ANd to ſe how our holy father came vp, marke the example of an Iuytree: firſt it ſpringeth out of y• earth, & The Iuytree ſpringeth. then a while crepeth along by yt groūd till it finde a great tree: then it ioyneth it ſelfe be neath alow vnto the body of the tree and creepeth vp a litle and a litle fayre and ſoftly. And at the begynnyng while it is yet thynne and ſmall The maner how y• pope did ſpring vp to hys great auctoritie. that the burthen is not perceaued, it ſemeth glorious to garniſhe the tree in the wyntre & to beare of the tempeſtes of the weather. But in the meane ſeaſon it thruſteth his rootes into yt barck of the tree to hold faſt with all and ceaſſeth not to clyme vp till it be at the top and aboue all. And then it ſendeth hys braunches a long by the braunches of the tree and ouergroweth all and waxeth great, heauy and thicke and ſucketh the moyſture ſo ſore out of the tree and his braunches, that it choketh and ſtif • eth them. And then the foule ſtinckyng Iuye waxeth mighty in the ſtōpe of the tree and becommeth a ſete and a neſt for all vncleane byrdes & for blind Oules whiche hauke in the darke and dare not come at the light.

Euen ſo the Byſhop of Rome now called Pope at the begynnyng crope a long vppon the earth, and euery man trode vpon him in this world. But aſſoone as there came a Chriſten Emperour he ioyned him ſelfe vnto hys feete and kiſſed them, and crope vp a litle with beggyng nowe this priuilege now that, now this Citie now that, to finde poore people with all and the neceſſary Miniſters of Gods word. And The chuſing of the Pope & all Biſhoppes perteyned vnto the Emperour and kinges once. hee entitled the Emperour with choſing the Pope and other Biſhops, and promoted in the ſpiritualty, not whom vertue and learning but whom the fauour of great men cōmended: to flater to get frendes and defenders with all,

And the almes of the congregation which was the fode and patrimony of The almes geuen vnto the poore is become S. Peters patrimony. the poore and neceſſary preachers, that he called S. Peters patrimony, S. Peters reutes, S. Peters landes, S. Peters right: to caſt a vayne feare and an heatheniſh ſuperſtitiouſneſſe into the hartes of mē, that no man ſhould dare meddle with what ſoeuer came once in to their handes for feare of Saint Peter, though they miniſtred it neuer ſo euil: and that they which ſhould thinke it none almes to geue them any more (becauſe they had to much already) ſhould yet geue S. Peter ſomewhat (as Nabucodoneſſer gaue his GOD Beel) to purchaſſe an aduocate and an Dani. xiiij. interceſſor of S. Peter, and that S. Peter ſhould at the firſt knocke let thē in.

And thus with flateryng and fayning and vayne ſuperſtition vnder the name of S. Peter he crept vp and faſtened The Pope firſt gat aboue all the Biſhops, & then aboue the Emperour. his rootes in the hart of the Emperour, and with his ſword clame vp aboue all his felow byſhops & brought them vnder his feete. And as he ſubdued thē with the Emperours ſword, euen ſo by ſutiltie & helpe of them (after that they were ſworne ſaythfull) he clame aboue the Emperour, and ſubdued hym alſo, and made ſ • oupe vnto his feete, and kiſſe thē an other while. Yea pope Coeleſtinus crowned the Emperour Henry the fift holdyng ye crown O Lucifer. betwene his feete. And when he had put the crowne on, he ſmote it of with Note this deuiliſh & •… nable pride. his feete agayne ſaying: that he had might to make Emperours and put them downe agayne.

And he made a conſtitution that no •… e •… e by the Pope. lay man ſhould medle with their matters nor be in their Councels or witte what they did, and that the pope onely ſhould call the Councell, and the Emperour ſhould but defēd the Pope, prouided allway that the Councel ſhould be in one of the Popes Townes, and where the Popes power was greater then the Emperours: then vnder a pretence The Pope createth his ſhauelyngs into dignities. of condemnyng ſome hereſie hee called a generall Councell, where he made one a Patriarcke, an other Cardinall, an other Legate, an other Primate, an other Archbyſhop, an other Biſhop, another Deane, another Arch deacon, and ſo forth as we now ſee.

And as the Pope played with the Qualis pater talis filius, good naturall children. Emperour, ſo dyd his braunches and his members the Byſhops play in euery Kyngdome, Dukedome, & Lordſhyp: in ſo much that the very heyres of them by whom they came vp, hold now their landes of them and take thē for their chief Lordes. And as the Emperour is ſworne to the Pope, euen ſo euery kyng is ſworne to the Byſhops and Prelates of his Realme: and they are the chiefeſt in all Parlamentes: yea they and theyr money and they that be ſworne to them and come vp by them rule all together.

And thus the Pope the father of all The popes order compared with Chriſtes. hypocrites hath with falſehode & guile peruerted the order of the worlde and turned the rootes of the trees vpward and hath put downe the kyngdome of Chriſt, and ſet vp the kyngdome of the deuil whoſe Ʋicare he is, and hath put downe the Miniſters of Chriſt, and hath ſet vp the Miniſters of Sathan, diſguiſed yet in names and garmentes lyke vnto the aungels of light & miniſters of righteouſnes. For Chriſtes kyngdome is not of the world Iohn. xviij. and the Popes kyngdome is all the world.

And Chriſt is neither iudge nor diuider in this world Luke. xij. But the Chriſt a • d the Pope compared together. Pope iudgeth & deuideth all the world and taketh the Empyre and all kyngdomes and geueth them to whom he luſteth.

Chriſt ſayth Math. v. Bleſſed are the poore in ſpirite: ſo that the firſt ſtep in the kyngdome of Chriſt is humbleneſſe or humilitie, that thou canſt finde in thyne hart to do ſeruice vnto all mē and to ſuffer that all men treade thee.

The Pope ſayth. Bleſſed be the proude & hygh mynded that can clyme and ſubdue all vnder them and mayntaine their right and ſuch as will ſuffer of no man: ſo that he which was yeſterday taken from the dongehill and promoted this day by his Prince, ſhall tomorow for the Popes pleaſure curſe him and excommunicate him and interdite his Realme.

Chriſt ſayth. Bleſſed be the meke or ſoft that be harmleſſe as Doues.

The Pope bleſſeth them that can ſet all the world together by the eares and fight and ſ • ea mafully for his ſake, that he may come haote from bloudſheddyng to a Byſhopricke as our Cardinall dyd, and as S. Thomas of Canterbury did, which was made Byſhop in the field in complete harneſſe on his horſe backe and his ſpeare bloudy in his hand.

Chriſt hath neither holes for Foxes nor neſtes for byrdes nor yet whereon to lay his head, nor promiſed ought in this world vnto his Diſciples nor toke any to his Diſciple but hym that had forſaken all.

The Iuytree the Pope hath vnder his rootes thoroughout all Chriſtendome in euery village holes for Foxes and neſtes for vncleane byrdes in all his braunches, and promiſeth vnto his Diſciples all the promotions of the world. Chriſt bringeth a man lowe, but the Pope lifteth vp a hygh.

The nearer vnto Chriſt a man commeth, the lower he muſt deſcende and the poorer he muſt waxe: But the nearer vnto the Pope ye come, the hygher ye muſt clyme and the more riches ye muſt gather whence ſoeuer ye can get them, to paye for your Bulles, and to purchaſe a glorions name and licence to weare a mitre & a croſſe and a palle and goodly ornamentes.

How the Pope receaueth hys kyngdome of the deuill and how he diſtributeth it agayne.

SHortly, the kyngdomes of the earth The Pope receaueth his riches and kyngdomes of the deuill. and the glory of them (which Chriſt refuſed (Math. iiij. dyd the deuill profer vnto the Pope, and he immediatly fell from Chriſt and worſhipped the deuill, and receaued them. For by falſehead (as he maynteineth them) came he thereto, and by falſehead do all hys diſciples come therto. Who of an hundred one is pope, Byſhop or any great Prelate, but either by Nicromancy or Symonie or waytyng on great mens pleaſures & with corruptyng of Gods word & faſhioning it after their luſtes.

And the Pope after he had receaued The Pope diſtributeth his fathers kyng dome. the kyngdome of the world of the deuill and was become the deuilles Ʋicare, tooke vp in lyke maner all Chriſtendome an hygh and brought them from the mekeneſſe of Chriſt vnto the hyghe hill of the pride of Lucifer and ſhewed them all the kingdomes of the earth, ſaying: fall downe and worſhyp me, and I will geue you theſe. Ʋnto the ſpiritualitie he ſayth: fall frō Chriſt and preach me and take thou that Car dinalſhip thou that Byſhopricke, thou that Abbotſhyp, and ſo forth: thou as many benefices as thou wilt and a diſpenſation for what thou wilt. And to Monkes and Friers in lyke maner, • ake thou that hole, and thou that neſt with what priuileges ye wil deſire and diſpenſations of your rules, if ye will preach me.

And vnto the temporalitie he ſayth: Firſt to the Emperour, if thou wilt fall downe and kyſſe my feete and ſweare to hold of me and to defend me I geue thee the Empyre.

And to all kynges in lyke maner, if they will ſweare to defende his liberties, and to hold of him, he crowneth them. And euē ſo all temporall Lordes from the higheſt vnto the loweſt and all officers and all maner ſubiectes, if they will enioy landes, rentes, offices, goodes and their very lyues they muſt •… me the ſame way.

The very whores (Gods honour vnregarded) as lōg as they deſpiſe not him and his ordinaunces, they ſhall neſte in hys rentes and among hys Prelates. And the theeues and murtherers ſhall haue dennes in his ſanctuaries, whatſoeuer they do agaynſt God, ſo long as they hang on hym.

The Apoſtles choſe Prieſtes to The popes order compared with the order of the Apoſtles. preach Chriſt onely all other thynges layde a parte, and choſe none but learned and vertuous.

The Pope ſhaueth whoſoeuer commeth, leuer out of the ſtues then from ſtudie, and when they be ſworne, he The popes Prieſtes. ſendeth them vnto all great mens houſes to preach his godhed, to be ſtuardes, ſurueyers, receauers and counſellers of all maner miſchiefe: to corrupt wife, daughter and mayde, and to betray their owne maſter, as oft as it needeth to promote their falſhead withall. For thereto are they ſworne together. And when they haue done all miſchiefe, there ſhall no man were whence it commeth.

The Apoſtles choſe Deacons to miniſter the almoſe of the riche vnto the poore. And to helpe the Deacons they The popes widowes. choſe widowes of lx. yeare olde, holy and deſtitute of frendes to tende the ſicke. And the Pope in ſtead of ſuch widowes, maketh whoſoeuer commeth whether ſhe be young or old, but none ſaue them that be rich and able to pay xx. xxx. or xl. pounde for their profeſſion, to whom for as much more he will geue a diſpenſation on the morow to mary againe. And in ſtead of ſuch Dea The popes Deacons. cons, he maketh both Deacons & ſubdeacons, which do nothing at all but are vaine names without office, except it be that on ſome holy day in ſtead of miniſtring ye goodes of the church vnto the poore they ſing an epiſtle or goſpell to begge more from the poore.

And as his Deacons miniſter the goodes of the Church vnto the poore: euen ſo do his Prieſts preach Chriſtes Goſpell vnto the flocke.

And the almoſe that was geuen to How the Pope deuideth the poore peoples almes. the ſuſtentation of the poore, whiche thou ſhalt read in ſtories that it was in ſome cities aboue xx. xxx. xl. yea an hundred thouſand pounde, and all the landes geuen for the ſame purpoſe, they haue ſtollen from them and haue deuided it among themſelues. And therwith did they at the beginning corrupt the great men of the worlde, and clam vp to this heith where they now be. And for that haue they ſtrouen among themſelues this viij. hundred yeares. And to mainteine that which they haue falſely gotten, hath the pope ſturred vp a ſword of warre in al Chriſtendome this viij. hundred yeares, and hath taken peace cleane out of the worlde.

When the Byſhops, Prieſtes, and Deacons were fallen, and had receaued of the Pope the kingdome that pertayned vnto the poore people, and had robbed them and parted their patrimony among thēſelues: then ſprang the orders of Monkes. Whoſe profefſion was, to abſtaine from ſleſhe all Monkes. their liues, to weare vile rayment, to eate but once in the day, and that but butter, cheſe, egges, fruites, rootes, and ſuch thinges that were not coſtly, and might euery where be found. And they wrot bookes, and wrought diuers thynges to get their lining withall. When the laye men ſawe that the prieſtes were fallen into ſuch couetouſnes, and that the Monkes were ſo holy: they thought, theſe be meete mē to miniſter our almoſe vnto the poore people. For their profeſſion is ſo holy that they can not deceaue vs as ye prieſtes Monkes made miniſters to the poore, do, and made the Monkes tutors and miniſters vnto the poore, & gaue great landes & riches into their hands to deale it vnto the poore. When the Monkes ſaw ſuch abundaunce, they fell after the enſample of the Prieſtes, and tooke diſpenſations of the Pope for their rules, and ſtraite profeſſion, which now is as wide as their coules, and deuided all among them and robbed Monkes robbe the poore▪ the poore once more. And out of the Abbayes tooke he the moſt part of byſhopprikes and cathedrall churches, and the moſt part of all the landes he hath, beſides that there remayne yet ſo many mighty Abbayes and Nunries therto.

Aſſoone as the Monkes were fallē, then ſprang theſe begging Fryers out of hell, the laſt kynde of Caterpillers, Begging friers. in a more vile apparell, and a more ſtraite religion, that (if ought of reliefe were left among the laye men for the poore people) theſe horſeleches might ſucke that alſo. Which dronebees as ſoone as they had learued their crafte, and had buylt them goodly and coſtly neſtes, and their limiters had denided all countryes amōg them to begge in, and had prepared liuinges of a certain tie, though with begging, then they alſo tooke diſpeuſations of the Pope for to liue as largely and as lewdly as the Monkes.

And yet vnto the laye men whome they haue thus falſely robbed, and frō which they haue deuided themſelues, The charge of the • ay people. and made them a ſeuerall kyngdome among themſelnes, they leaue the pay ing of tolle, cuſtome, and tribute (for vnto all yt charges of the realmes will they not pay one mite, and the finding of all the poore, the finding of ſcholers for the moſt part, the finding of theſe foreſayd horſeleches, and caterpillers, the begging Fryers, the repayring of the hye wayes, and bridges, the building and reparations of their Abbaies and Cathedrall Churches, Chapels, Coledges, for which they ſende out their pardons dayly by heapes, and gather a thouſand pounde for euery hundred that they beſtow truely.

If the laye people haue warre or what ſoeuer charge it be, they will not beare a mite. If the warre be theirs (as the one part almoſt of all warre is to deſende them) they will with falſhead make thē beare the greateſt part, beſides that they muſt leaue their wines and children and go fight for them and loſe their liues. And likewiſe in al their charges they haue a caſt to poule the laye people. The Scottes caſt downe a caſtel of ye Byſhop of Durhams on the Scottiſhe bancke called Norant caſtell. And he gat a pardon frō Rome for the bulding of it againe, wherwith I doubt not but he gat for euery peny that he beſtowed three.

And what do they with their ſtore that they haue in ſo great plenty euery How the ſpiritualtie beſtow their treaſure. where: ſo that the very begging Fryers in ſhort ſpace to make a Cardinall or a Pope of their ſecte, or to do what feate it were for their profite, woulde not ſtick to bring aboue a kynges raū ſom? verely make goodly places and parkes of pleaſure, and gaye ſhrynes, and painted poſtes, and purchaſe pardons, wherewyth they yet ſtill poule and plucke away that little wherwith the poore which periſhe for neede, and fall into great inconueniences myght be ſomewhat holpen and releued. And lay vppe in ſtore to haue alway to pay for the defending of their faith, and for to oppreſſe the truth.

¶ How the Pope made him a lawe, and why.

AFter that the Pope with tyranny was clom vp aboue his brethren, and had made all the ſpiritualtie hys ſubiectes, and had made of them & hym a ſeuerall kingdome among thēſelues, and had ſeperated them from the lay in all things, and had got priuileges, that whatſoeuer they did no man ſhoulde meddle with them: and after alſo he had receaued the kingdomes of the earth of Sathan, and was become his Ʋicar to diſtribute thē: and after that the Emperour was fallen in like maner at his feete and had worſhipped him as God to receaue his Empyre of him, and all kinges had done likewiſe to be annointed of him and to be crowned of hym, and after that the worlde both great & ſmall had ſubmitted them ſelues to receaue the beaſtes badge: then becauſe yt Chriſtes doctrine was contrary vnto all ſuch kingdomes, & therefore had no law therein how to rule it, he went and made him a ſeuerall lawe of his owne makyng, which The Pope maketh lawes. paſſed in cruelty and tyranny ye lawes of all heathen Princes.

And in his lawe he thruſt in fayned giftes of olde Emperours that were out of memory, ſaying yt the Emperor Conſtantinus had geuen vp the Empyre What ſubtiltie the Pope vſeth to ſtabliſhe his kingdome. of Rome vnto Saint Silueſter which is proued a falſe lye for diuers cauſes: One that Saint Silueſter being ſo holy a man as he was would not haue receaued it contrary to his maſters commaundementes & doctrine: Another that the Emperours raigned in Rome many yeares after, and all Byſhops ſued vnto the Emperour, & The Pope hath feined the gift of Conſtantine. not to the pope, which was but biſhop of Rome onely, & not called father of fathers. Moreouer that no autentike ſtory maketh meution that any Emperour gaue them their patrimony, but that Pipine which falſely and wyth ſtrength inuaded the Empyre gaue it vnto hym. Then put he in the graunt of Phocas, then the gift of Pipine confirmed by the great Charles: then a fayned releaſe of the election of the Pope geuen vp agayne vnto Pope Paſchale by the Emperour Lewes. For they thē ſelues had graunted vnto Charlemaine and his ſucceſſours, for euer the election or denomination of the Pope and Byſhops to flatter him withall, and to make him a faithfull defender, and that in a generall counſell which (as they ſay) cannot erre. Neuertheleſſe Pope Paſchall though he beleued the counſell coulde not erre, yet he thought them ſomewhat ouer ſeene to make ſo long a grannt, and therefore he purchaſed a releaſe of gētle Lewes as they pretend. But verely it is more likely that they fayned that graunt to excuſe their tyranny after they had taken the election into their handes againe with violēce, when the Emperours were weake & not able to reſiſt them: as they fayned the gift of Conſtantine, after they had inuaded the Empyre with ſubtiltie & falſehead. And laſt of all they brought in the othe of Ottho with the order that now is vſed to chuſe the Emperour.

How the Pope corrupteth the Scripture and why.

MOreouer leſt theſe his lyes ſhould be ſpyed and leſt happly the Emperours The Pope corrupteth the ſcripture, and why? folowyng might ſay, our predeceſſours had no power to bynde vs nor to miniſh our might: And leſt kynges folowyng ſhould ſay after the ſame maner, that the ſword & ful power to puniſh euil doers indifferently is geuen of God to euery kyng for hys tyme, and therfore that their predeceſſour could not binde them cōtrary vnto the ordinaunce of God: but rather yt it was vnto their damnation to make ſuch grauntes and that they did not execute their office. And therfore thefoule and miſhapen monſter gate him to the Scripture and corrupted it with falſe expoſitions, to proue that ſuch authoritie was geuen him of God, and chalenged it by the authoritie of Peter, ſay Peter (ſayth the Pope) was the head of Chriſtes church. ing that Peter was the head of Chriſtes Church, and that Chriſt had made him Lord ouer ye Apoſtles his felowes in that he bade him fede his ſhepe and lambes: Iohn the laſt, as who ſhould ſay that Paule▪ which came long after, was not cōmaunded to feed as ſpecially as Peter, which yet wold take none authoritie ouer the bodyes or ouer the faythes of them which he fed, but was their ſeruaunt for Chriſtes ſake, Chriſt euer the lord and head: And as though the other Apoſtles were not lykewiſe All miniſters haue as great a charge geuen them of God as Peter had as ſpecially commaunded as Peter: And as though we now & all that here after ſhall loue Chriſt were not commaunded to fede Chriſtes flocke, euery man in his meaſure, as well as Peter. Are not we commaunded to loue our neighbours as our ſelues as well as Peter? Why then are we not commaū ded to care for hys flocke as well as Peter?

Moreouer if to fede Chriſtes ſhepe is to be greateſt (as no doubt to fede Chriſtes flocke is to be great and moſt to fede, is to be greateſt, in which office though Peter was great, yet Paule Peter preached but the Pope preached not. was greater) how commeth it that the pope by that authoritie chalēgeth to be greateſt, & yet this viij. hundred yeares fedeth not at all: but poyſoneth their paſture with the venemous leuen of hys traditions and with wreſtyng the text vnto a contrary ſenſe?

Then came he to this text Math. xvj. Thou art Peter and vppon this rocke I will builde my congregation or Church. Lo ſaith Antichriſt the carnall beaſt, Peter is the rocke whereon the Church of Chriſt is built, & I am his ſucceſſour, and therfore: the head of Chriſtes Church. When Chriſt ment by the rocke the confeſſion that Peter had confeſſed ſaying: Thou art Chriſt the ſonne of the lyning God which art come into this world. This fayth is Fayth is the rocke whercon Chriſtes Churche is built. the rocke wheron Chriſtes Churche is built. For who is of Chriſtes Churche but he onely: that beleueth that Chriſt is Gods ſonne come into this worlde to ſaue ſinners? This faith is it, againſt which hell gates cā not preuaile. This fayth is it, which ſaueth the congregation of Chriſt, and not Peter.

Thē he goeth forth vnto that which foloweth: Ʋnto thee I will geue the keyes of the kyngdome of heauen, and what ſoeuer thou byndeſt in earth, it ſhalbe bound in heauen. &c. Loe ſayth Bindyng and loſyng how it is to be vnderſtand. he, in that he ſayth what ſoeuer thou bindeſt in earth, he excepteth nothyng, therfore I may make lawes and binde both King & Emperour. When Chriſt as he had no worldly kyngdome, euen ſo he ſpake of no worldly bindyng, but of bindyng of ſinners. Chriſt gaue hys Diſciples the keye of the knowledge The keyes of the law of God to binde all ſinners, and the keye of the promiſes to looſe al that repent & to let them into the mercy that is layed vp for vs in Chriſt.

Then cōmeth he vnto an other text which Chriſt rehearſeth Mathew laſt ſaying: All power is geuen me in heauen and earth go ye therfore and teach all natiōs Baptiſing them in the name of the father and the ſonne & of the hely ghoſt, teachyng them to kepe all that I commaūded you: And behold, I am Behold here Antichriſt, how he wreſteth the Scriptures. with you vnto the worldes end: Loc ſayth the Pope, Chriſt hath all power in heauen and earth without exceptiō, and I am Chriſtes Ʋicare, wherfore all power is myne and I am aboue all kynges and Emperours in temporall iuriſdiction and they but my ſeruaūtes to kiſſe not my feete onely but my. N. alſo if I liſt not to haue them ſtoupe ſo low. When Chriſt as I ſayd, becauſe he had no temporall kyngdome, euen Chriſtes power is 〈◊〉 ſaue ſinners. ſo he ment of no temporall power: but of power to ſaue ſinners, which the proceſſe of ye text declareth by that he ſayth, go ye therfore and teach and Baptiſe: that is, preach this power to al natiōs, and waſh of their ſinnes through fayth in the promiſes made in my bloud.

Then hee commeth vnto an other Of this maner iuggleth • ee with all textes. text. Heb. vij. which is. The prieſthode beyng tranſlated, the law muſt needes be tranſlated alſo. Now ſaith the pope, the Prieſthode is tranſlated vnto me, wherefore it pertayneth vnto me to make lawes and to binde euery man. And y• Epiſtle meaneth no ſuch thyng, but proueth euidently that the ceremonies of Moyſes muſt ceaſſe. For the Prieſtes of the olde Teſtament muſt nedes haue bene of the tribe of Le • i as Aarō was, whoſe duty for euer was ye offeryng of ſacrifices. Wherfore when that Prieſthode ceaſed the ſacrifices & ceremonies ceaſed alſo. Now yt Prieſthode At the ſufferyng of Chriſt, the offeryng of ſacrifices & ceremonies▪ ceaſſed: for Chriſt offered hym ſelfe once for all. ceaſed in Chriſt, whiche was a Prieſt of ye order of Melchiſedeke & not of the order of Aaron: for then he muſt haue bene of the tribe of Le • i, and that he was not, but of the tribe of Iuda & of the ſeede of Dauid. Wherefore they that are vnder Chriſtes Prieſthode are vnder no ſacrifices or ceremonies. And of this maner iuggle they with all the Scripture, whiche falſhed leſt the laye men ſhould perceaue with reading the proceſſe of the text, is all their feare what ſoeuer they pretend.

Moreouer that thou mayſt perceaue the Popes falſhed, marke, Chriſt ſayd vnto Peter I will geue & not I geue, neither ſayd he I will geue vnto the onely. Therfore looke in the. xx. chapter Chriſt gaue all his Apoſtles like authoritie. of Iohn where hee gaue them the keyes after his reſurrection, and thou ſhalt ſee that he gaue them vnto all indifferently ſaying: As my father ſent me ſo ſend I you. Whether ſent he thē? into all the world, and vnto all natiōs. What to do? to preach the law that the people might repent, and the promiſes that they might beleue in Chriſt for the remiſſion of ſinnes ſaying: receaue the holy ghoſt, who ſoeuers ſinne ye forgeue they ſhall be forgeuen. By which holy ghoſt he gaue them vnderſtādyng of the Scripture and of all that they ſhould preach: as thou mayſt ſee Luke laſt, where he opened their wittes to vndeſtand the Scripture and ſayd, that repentauce and forgeueneſſe of ſinnes muſt be preached in his name to all nations, and that they were witneſſes to preach it. Whereby thou ſeeſt that to To bynde and loſe is to preach. bynde and to loſe is but to preach & to tell the people their faultes, & to preach mercy in Chriſt to all that repent.

And when he ſayth all power is geuen me: he ſayth not, go thou Peter & Chriſt ſent out all hys Apoſtles & not Peter ••• n • . preach: but ſaith vnto all indifferently, go ye and preach this power geuen me of my father to ſaue all that repent and to damne them that repent not, but folow the luſtes of their fleſh with full deſire to lyue beaſtly beyng enemyes vnto the law of God.

And Math. xviij. Peter aſked Chriſt howe oft hee ſhould forgeue hys brethren, Note, whether ſeuē tymes. And Chriſt ſayd, ſeuentie tymes ſeuen tymes. As who ſhould ſay, as oſt as he repenteth and aſketh forgeueneſſe.

Now though this were ſpokē vnto Peter onely, becauſe Peter onely moued the queſtion, yet pertaineth it not vnto vs all as well as vnto Peter? Are We are bound to forgeue our neighbours aſwell as Peter was. not we as much bound to forgeue our neighbours that repēt and aſke forgeueneſſe, as Peter? Yes verely. But becauſe Peter onely aſked the queſtion, therfore did Chriſt teach vs by Peter. If an other had aſked, he would haue taught vs by that other. And in lyke maner when Chriſt aſked who ſay ye that I am: if any other of the Apoſtles which beleued it as well as Peter, had Chriſt builded his Churche vpon the confeſſion of Peter, & not vppon Peter. ſayd as Peter did, thou art Chriſt the ſonne of the lyuyng God whiche art come into the world of ſinners, to ſaue them: vnto him would Chriſt haue aū ſwered as he did to Peter, that vppon the rocke of that his cōfeſſion he wold haue built his church, and would haue promiſed him keyes as well as he dyd Peter. Yea and in the xviij. chapter of Mathew Chriſt ſayth to all the Apoſtles, yea and to all congregatiōs where ſinners be▪ that what ſoeuer they boūd ſhould be bound, and whatſoeuer they looſed ſhould be looſed.

Moreouer euery man and woman A woman hath power to bynd. that know Chriſt & his doctrine, haue the keyes and power to bynde & looſe: man order, and in their meaſure, as tyme place and occaſion geueth, & priuately. May not a wife, if her huſband ſinne agaynſt God and her, and take an other woman, tell him his fault betwene him & her ſecretly, and in good maner humbly, & binde his conſcience with the law of God? And if he repent How 〈…〉 man may bynde and loſe. may ſhe not forgeue him and looſe him as well as the Pope? Yea, and better to, as long as the ſinne is ſecret, in as much as hee ſinneth ſpecially agaynſt her and not agaynſt the Pope.

And ſo may the ſonne do to hys father, and a ſeruaunt to his maſter, and euery man to his neighbour, as thou ſeeſt in the ſayd. xviij. chapter of Mathew. Howbeit to bynde and loſe in the conſcience by open preachyng pertaineth To bynde the conſcience, and to reproue opē ſinners perteineth to the congregation. vnto the officers that are appoynted therto. And to bynde and loſe open ſinners, and them that will not repent till they be complayned on vnto the congregation, pertaineth vnto the congregation.

Finally, there were many that preached Reaſons that Peter was not y• greateſt by authoritie geuen hym of Chriſt. Chriſt at Rome yer Peter came thether, if he came euer thether: as Paule and many other. Had they not authoritie to bynde and loſe? Or els how did they conuert the people? Peter alſo was an Apoſtle and went ſrom place to place as Paule dyd, and as Paule ordeyned Byſhoppes in euery place to teach the people, ſo no doubt did Peter. Why then might not thoſe Byſhops chalenge authoritie by Peter as well as they of Rome? They ſay Peter had firſt his ſeate at Antioche. alſo in their own Legendes that Peter had his ſeate at Antioch firſt. Dyd he runne to Rome leauing no mā behynde hym to teach the people at Antioch? God forbid. Why then myght not that Byſhop chalenge Peters authoritie? They will haply ſay ſooner thē proue it, that Peter dyed at Rome, and therefore his authoritie is greateſt there. Then by that rule Chriſtes power is no where ſo full as at Hieruſalem. But what hath Chriſtes inuiſible kyngdōe to do with places? Where Chriſtes power is in the Goſpel Chriſtes Goſpell is, there is his power full and all his authoritie as well in one place as in an other.

Finally to get authoritie whence ſo euer they cā ſnatch it, they ioyne Paule with Peter in their owne lawes Diſtinctio. xxij. ſaying, By the authoritie Paul is called to helpe of Peter and Paule. Which is cleane agaynſt themſelues. For they ſay in their awne lawe in the preſence of the ſuperior the power of the inferior ceaſeth and is none at all. Now if Peter In the preſence of the greater the power of the leſſer doth 〈◊〉 . be greater then Paule, then by that rule where Peter is preſēt there Paule is but a ſubiect and without authoritie: And where Chriſt is preſent bodely and preacheth himſelfe, there the Apoſtles geue vp their authoritie, and holde their peace and ſit downe at hys feete, and become ſcholers & harkē to.

Wherfore in that they ioyne Paule wyth Peter, and chalenge their ſuperioritie as well by the authoritie of Paule as of Peter, there they make Paule fellow and equall wyth Peter. And thus it is falſe that Peter was Paule is made equal felow with Peter. greater then his felowes. But yt blinde owles care not what they houle, ſeyng it is night and the day light of Gods worde ſhut vp that no man can ſpye them.

Moreouer with this terme Peters ſeat they iuggle a paſe (as with infinite other) ſaying that Peters ſeat is the chiefe ſeat, but what Peters ſeat is, that they tell you not. For wiſt ye that, ye ſhould ſoone perceaue that they lye. Peters ſeat is no ſtoole or chayre (for what hath the kingdome of Chriſt to do with ſuch baggage) but it is a ſpirituall thing. Chriſt ſaith in the Goſpell Math. xxiij. The Scribes & Phariſeis Peters ſeate what it is. ſit on Moſes ſeat. What was Moſes ſeat there, a chayre, or the temple, or the ch • rches, or ſinagoge of the land? Nay verely, for Moſes came neuer there. But Moſes ſeat was Moſes lawe and doctrine. Euē ſo Peters Peters ſeate Peters doctrine & Peters keyes are all but one thyng. ſeat is Peters doctrine, the Goſpell of Chriſt which Peter taught. And the ſame doctrine is Peters keyes: ſo that Peters ſeat, Peters keyes and Peters doctrine is all one thyng. Now is Peters doctrine Paules doctrine, and the doctrine of all the xij. Apoſtles indifferently, for they taught all one thing. Wherefore it followeth that Peters keyes and Peters ſeat be the keyes & ſeat of Paule alſo and of all the other xij. Apoſtles, and are nothing ſaue the goſpell of Chriſt. And thus as Peters doctrine is no better then Paules but one thing: Euen ſo Peters ſeat is no greater nor hyer nor holier thē the ſeat of the other xij. Peters ſeat nowe is Peters ſeate is Chriſtes Goſpell. Chriſts ſeat, Chriſtes goſpel on which all the Apoſtles ſat, and on which this day ſitteth al they onely ye preach chriſt truely. Wherfore as Antichriſt preacheth not Peters doctrine (which is Chriſtes Goſpell) ſo he ſitteth not on Peters ſeat, but on the ſeat of Sathan, The Pope ſitteth in th • deuils ſeate, whoſe Ʋicare he is. whoſe vicar he is and on the ſeat of his owne lawes and ceremonies and falſe doctrine wherunto he compelleth all men with violence of ſworde.

Then he clame to Purgatory with the ladder of the ſayd text, whatſoeuer Purgatory thou bindeſt in earth. &c. Purgatory ſayth he is in earth: wherefore I am Lord there to. Neuertheleſſe as he can The Pope ſayth that Purgatory • s in • arth. proue no purgatory, ſo cā he not proue that if there were any, it ſhould be in the earth. It might well be in the element or ſpere of fire vnder the Mone as well as in the earth. But to bynde and loſe is as I haue aboue ſayde, to preach and to feede, and with Chriſtes doctrine to purge ſoules. And they that be dead be not of the flocke which Chriſt bad Peter feede, but they that lyue onely.

Thē clame he vp with the ſame ladder ſtill ouer all vowes and profeſſiōs Vowes. of all religious perſōs, and ouer othes Othes. made betwene man and man to diſpence Teſtamēts with them, and ouer all mens teſtamentes to alter them. For what The Pope altereth mēs willes & teſtamēts at his pleaſure. thou makeſt an hoſpitall, that will he ſhortly make a colledge of Prieſtes, or a place of religion, or what he luſteth. Thē all maner Monkes and Fryers and like draffe tooke diſpenſations of hym for the ordinaunces of theyr olde foūders. And becauſe, as they thought they had prayed & diſtributed for theyr ſoules inough to bring them out of purgatory, they thruſt thē out of theyr beadrolles, and tooke dayly moe and moe.

But euer ſince they tooke diſpenſations of the Pope, both for their rules and to deuide all among them, they receaued in the name, not of the poore, The popes marchaundiſe. but of purgatory, to quēch the raging fire thereof, which is as hote as theyr bellyes can fayne it, and fooles be out of their wittes to beleue it: promiſing a Maſſe dayly for xl. ſhillinges by the yeare, of which foundations whē they haue gotten twenty, they will yet with an vnion purchaſed of the Pope make Vnion. but one chauntry. For if they ſhoulde do all that they haue promiſed from y• firſt founder vnto this day. v. hundred Monkes were not inough in many cloyſters.

Thinkeſt thou that men were euer ſo mad to make the faſhions that are now amōg them? to geue the Sel • rar ſuch a ſumme, and the Priour or ſuppriour and the other officers ſo much for their partes as they haue yearely, and to exempt the Abbot from his brethren, The great and ſhamefull abuſe of • bbeyes and to ſend him out of the Abbay into ſuch parkes & places of pleaſures, and geue him a thouſand, fiftene hundred, two thouſand or three thouſand pounde yearely to ſport himſelfe with all? Nay but when thorow hypocriſie they had gotten land inough, thē they turned vnto the Pope and tooke Diſpēſations purchaſed of the Pope. diſpēſations both for their rules which were to hard for ſuch aboundaunce, & for the willes of their founders, and ſerued a great ſort of founders vnder one per dominum, and deuided among few, that which was inough for a great multitude.

It was the Pope that deuiſed all theſe faſhions to corrupt the Prelates wyth aboundaunce of worldly pleaſures, of which he wiſt that the worſte would be moſt greedy, and for which he wiſt alſo that he ſhould finde Iudaſſes inow that would forſake Chriſt and betray ye truth and be ſworne falſe vnto him and his Godhed. He maketh of many chauntryes one, of an Abbay a Cathedrall church, and out of the Abbayes plucked he the Byſhopprikes. And as Byſhops pay for their bulles, Choppyng and chaungyng vſed by the pope euen ſo do an infinite number of Abbottes in Chriſtendome, in all landes ſome, which Abbottes be Byſhoppes within thēſelues, & immediatly vnder the Pope. And other Abbots and Priours ſend after the ſame example dayly vnto Rome to purchaſe licēce to weare a nutre and a croſſe & gay ornaments, to be as glorious as the beſt. &c. And where before God no man is a Prieſt but he that is appointed to preach chriſtes Goſpell vnto the people, and the people ought not to geue ought vnto the ſpiritualtie but for the maintenaūce of the preaching of Gods worde, the The wicked beſtowing of benefices by the Pope. Pope taketh vi. or vij. yea ten. xx. and as many benefices as he liſteth, & geueth them vnto one that preacheth not at all, as he doth all other dignityes of the ſpiritualtie. He that will purchaſe and pay and be ſworne ſhall haue what he will.

How they proue all their generall counſelles.

WHen the Byſhops and Abbottes and other great Prelates had forſaken Chriſt and hys lyuing, and were fallen downe before the beaſt the vicar of Sathan to receaue their kyngdome of hym, then the Pope called together diuerſe counſeles of ſuch holy Apoſtles and there concluded and made of euery opinion that ſemed profitable, an article of the fayth. If thou aſke where the ſcripture is to proue it? They anſwere we be the church and can not erre. and therefore ſay they, what we conclude, The church can • ot erre. though there be no ſcripture to proue it, it is as true as the Scripture and of equall authoritie with the Scripture & muſt be beleued as wel as the ſcripture vnder payne of dānation. For ſay they our truth dependeth not of the truth of the ſcripture, that is, we be not true in our doing becauſe the ſcripture teſtifieth vnto vs that we do truely: but contrary, the truth of the ſcripture (ſay they) dependeth of vs: that is, the ſcripture The Pope ſayth that the Scripture is true not of it ſelfe, but becauſe he alloweth 〈◊〉 approueth it. is true becauſe that we admitte it, and tell thee that it is true. For how couldeſt thou know that it were the ſcripture except we tolde thee ſo? and therefore we neede no witneſſe of the ſcripture, for that we do it is inough that we ſo ſay of our owne head, for we can not erre.

Which reaſon is like as though young Mōkes newly profeſſed ſhould A ſimilitude. come by the rules of their order & ordinaunces of their olde founders, and would go about to kepe them: and the old cankerd Monkes ſhould cal them backe vnto the corrupt and falſe maner that now is vſed ſaying: ye erre. Do onely as we teach you, for your profeſſion is to obey your elders. Accordyng vnto the rules of our order and ordinaunces of our founder ſhall they ſay. We can teach you no other ſhall the old Monkes ſay, nor can lye vnto you: ye ought therfore to beleue vs and to do as we bid you. The yoūg Monkes ſhall aunſwere we ſee that ye lye cleane contrary vnto all that is written in our rules and ordinaunces. The old Monkes ſhall ſay ye can not This doctrine the papiſtes vſed in thoſe dayes. vnderſtand them except we expounde them vnto you, neither yet know that they be your rules except that ye beleue that we cā not lye vnto you. For how can ye know that theſe be your rules and ordinaunces, but as we your elders tell you ſo? Now when we tell you that theſe be your rules and ordinaunces, how can ye be ſure vndoubtedly that it is ſo, except ye beleue vndoubtedly that we can not lye. Wherfore if ye will be ſure that they be your rules and ordinaunces, then ye muſt firſt beleue that we can not lye. Leaue ſuch imaginations and diſputations therfore and laye your rules and ordinaunces out of your handes and looke no more on them, for they make you erre. And come and do as we tell you and captiuate your wittes and beleue that we can not lye vnto you and that ye can not vnderſtand your rules a • d ordinaunces. Euen ſo if thou ſay it is contrary vnto the Scripture: they aunſwere that thou vnderſtandeſt it not, & The c •• mon and 〈◊〉 and •… ching of • he Papiſtes. that thou muſt captiue thy witte and beleue that though it ſeme neuer ſo cō trary, yet it is not contrary: no if they determine that Chriſt is not riſē again and though the Scripture teſtifie that he is riſen agayne yet (ſay they) they be not contrary, if they be wiſely vnderſtand. Thou muſt beleue ſay they that there is ſome other meanyng in the Scripture and that no man vnderſtandeth it: but that we ſay, whether with out Scripture, or agaynſt it, that muſt thou beleue that it is true.

And thus becauſe that the Scripture would not agree with them they thruſt it out of the way firſt and ſhut vp the kyngdome of heauen which is Chriſtes Goſpell, with falſe expoſitiōs and with ſuch ſophiſtrie and with falſe principles of naturall wiſedome. And the Abbottes toke the Scripture from The Abbotes keep the monks in ignorāce and the biſſhops ye prieſtes. their Monkes, leſt ſome ſhould euer barke agaynſt the Abbottes lyning, & ſet vp ſuch long ſeruice and ſingyng to wery them with all that they ſhould haue no layſure to read in the Scripture but with their lippes, and made them good cheare to fill their belyes & to ſtoppe their mouthes. And the Byſhops in lyke maner to occupy theyr Prieſtes with all that they ſhould not ſtudy ye Scripture for barkyng againſt them, ſet vp long ſeruice wondrous intricate, ſo that in a doſen yeares thou couldeſt ſcarce learne to turne a right vnto it: lōg Matens, long Euēſongs, long Maſſes, long Diriges with vaū tage yet to mitigate the tediouſneſſe, quia leuis eſt labor cum lucro, for lucre • alne ioyned wt pain maketh •• yne nothing, (ſay they) maketh the labour light: euer noſelyng them in ceremonyes & in their owne conſtitutions, decrees, ordinaunces and lawes of holy Church.

And the promiſes and Teſtament which the Sacrament of Chriſtes body & bloud did preach dayly vnto the people, that they put out of knowledge and ſay now that it is a ſacrifice for the ſoules of Purgatory, that they might the better ſell their Maſſe. And in the Ʋniuerſities they haue ordeined that no man ſhall looke on the Scripture vntill he be noſeled in heathē learning viij. or nyne yeare & armed with falſe The vſe of vniuerſities▪ principles, with whiche he is cleane ſhut out of the vnderſtandyng of the Scripture. And at his firſt commyng vnto Ʋniuerſitie he is ſworne that he ſhall not defame the Ʋniuerſitie what ſoeuer he ſeeth. And when he taketh firſt degree he is ſworne that he ſhall hold none opinion condemned by the Churche, but what ſuch opinions be that he ſhall not know. And they whē they be admitted to ſtudye Diuinitye, becauſe ye Scripture is locked vp with ſuch falſe expoſitions & with falſe principles of natural Philoſophy that they can not enter in, they go about the out ſide and diſpute all their lyues about words & vaine opiniōs pertaining as much vnto the healyng of a mans hele as health of his ſoule. Prouided yet all way, leſt god geue his ſingulare grace Prouiſo. vnto any perſon, that none may preach except he be admitted of the Byſhops. Then came Thomas de Aquino and he made the Pope a God with his ſophiſtrie, S. Tho. de Aquino. and the Pope made him a Sainte for his labour and called him Doctour Sanctus, for whoſe holyneſſe no man may deny what ſo euer he ſayth ſaue in certaine places where among ſo many lyes he ſayd now and then true. And in like maner who ſoeuer defendeth hys Saintes. traditiōs, decrees and priuileges him he made a Sainte alſo for his labour were his liuyng neuer ſo contrary vnto the Scripture, as Thomas of Canterbury with many other like whoſe life was like Thomas Cardinalles, but not Chriſtes, neither is Thomas Cardinals life any thyng ſaue a counterfaytyng of ſaint Thomas of Canterbury. Thomas Becket was firſt ſene in marchaundiſe temporall and then to learne Thomas of Canterbury. ſpirituall marchaundiſe he gat hym to Theobald Archbyſhop of Canterbury which ſent him diuers times to Rome about buſineſſe of holy Churche. And when Theobald had ſpyed his actiuitie he ſhore him Deacon leſt he ſhould go backe & made him Archdeacon of Canterbury and vppon that preſented him to the kyng. And the kyng made hym Tho. • e • ket & Tho. Wolſey copared together. his Chaunceller in which office he paſſed the pompe & pride of Thomas Cardinall as farre as the ones ſhrine paſſeth the others tombe in glory and riches. And after that, he was a man of warre and captaynē ouer fiue or ſixe thouſand men in ful harneſſe as bright as S. George & his ſpeare in his hand & encountred who ſoeuer came againſt him and ouerthrew the iolyeſt rutter that was in all the hoſt of Fraūce. And out of the ſi • ld hoate from bloud ſhedyng was he made Biſhop of Canterbury, and did put of his helme and put on his mitre, put of his harneſſe & on with his robes, and layde downe hys ſpeare & tooke his croſſe, yer his hādes were cold, and ſo came with a luſty corage of a mā of warre to fight an other while againſt his Prince for the Pope. Where his Princes cauſes were with the law of God and the Popes cleane contrary. And the pompe of his conſecration was after his old worldly faſhiō. Howbeit yet he is made a Saint The Pope rewardeth his ſeruāts highly whē they be dead. for his worſhyppyng of the holy ſeate of ſaint Peter, not that ſeate of Peter whiche is Chriſtes Goſpell, but an other lyed to be Peters and is in deede Cathedra peſtilentiae, a chayre of falſe do ctrine. And becauſe he could no ſkill of our Lordes Goſpell, he ſayd of Matene with our Lady. Such as vnderſtand the Latin, read his life and compare it vnto the Scripture, and thē he ſhall ſee ſuch holyneſſe as were here to long to be rehearſed. And euery Abbay & euery Cathedrall Church did ſhrine them one God or other, and myngled the lyues of the very Saintes with ſtarke lyes, to moue mē to offer whiche thing they call deuotion.

And though in all their doings they oppreſſe the temporaltie and their cō mon wealth, and be greuous vnto the rich, and paynfull to the poore: yet they be ſo many and ſo exerciſed in wyles & ſo ſutill, and ſo knit and ſworne together that they compaſſe the temporalitie and make them beare thē whether they will or will not (as the Oke doth the Iuye) partly with iugglyng and beſide that with worldly policy. For euery Abbot will make him that may do Policie. moſt in the ſhyre or with the kyng, the ſtuard of his landes and geue him a feeyearely, and will lend vnto ſome, and feaſt other, that by ſuch meanes they do what they will. And litle maſter The practiſe of little maſter parſon. Parſō after the ſame maner, if he come into an houſe and the wife be ſnoutefaire he will roote him ſelfe there by one craft or other: either by vſing ſuch paſtime as the good mā doth, or in beyng beneficiall by one way or other, or he will lend him, and ſo bryng him into his daunger, that he can not thruſt him out when he would, but muſt be compelled to beare him and to let him be homely whether he will or no.

An example of practiſe out of our owne Chronicles.

TAke an exāple of their practiſe out K. Herold. of our owne ſtories. Kyng Herold exiled or baniſhed Robert Archbyſhop Robert of Cāterbury of Cāterbury. For what cauſe the Engliſh Polychronicō ſpecifieth not. But if the cauſe were not ſomwhat ſuſpect, I thinke they would not haue paſſed it ouer with ſilēce. This Robert gat him immediatly vnto king William the cō querour then Duke of Normādy. And the pope Alexander ſent Duke William a baner to go and conquere England Remiſſion of ſinnes to conquere England. and cleane remiſſion vnto who ſoeuer would folow the baner and go with kyng Williā. Here marke how ſtreight the Pope folowed Chriſtes ſteppes & his Apoſtles: they preached forgeueneſſe of ſinnes to all that repented thorough Chriſtes bloud ſhedyng: yt pope preacheth forgeueneſſe of ſinnes to all Note here how well Chriſt and the pope agre Chriſt biddeth ſaue, & the pope biddeth kill. that wil ſ • ea their brethrē • ought with Chriſtes bloud, to ſubdue them vnto his tyranny. What ſoeuer other cauſe Duke William had agaynſt K. Herold, thou maiſt be ſure yt the pope wold not haue medled if Herold had not troubled his kyngdome: neither ſhould Duke William haue bene able to cōquere the land at that tyme except the ſpiritualtie had wrought on his ſide. What bloud did that conqueſt coſt England, thorow which almoſt all the Lords of the Engliſhe bloud were ſlayne, and the Normandes became rulers, & all the lawes were chaunged into French? But what careth the holy father for ſheding of laye mens bloude? It were better that ten hundred thouſand laye The pope is a cruell & mercileſſe tyrant. knaues loſt their liues, then that holy Church ſhould loſe one inch of her honour, or Saint Peters ſeate one iot of her right.

And Anſelmus that was Byſhop in ſhort tyme after, neuer left ſtriumge with that mighty prince kyng William Anſelmus a chapleine of ye popes. the ſecond vntill he had compelled him maugre his teeth, to deliuer vp the inueſtiture or election of Byſhops vnto Saint Peters vicar, which inueſtiture was of olde tyme the kynges dutie.

And agayne, when the ſayde kyng William woulde haue had the tribute that Prieſtes gaue yearely vnto theyr Byſhoppes for their whores, payde to hym, did not Rāfe Byſhop of Chicheſter forbid Gods ſeruice (as they call ☜ The pope is well pleaſed to admit prieſtes to haue whores. but not wiues. it) and ſtoppe vp the Church doores with thornes thoroughout all his dioceſſe, vntill the kyng had yelded hym vp his tribute agayne? For when the holy father had forbode Prieſtes theyr wyues, the Byſhop permitted them whores of their owne for a yearely tribute, & do ſtill yet in all landes ſaue in England where they may not haue any other ſaue mens wiues onely.

And agayne, for the election of Steuē Langton Archbyſhop of Canterbury, what myſery and wretchednes was in the realme a long ſeaſon? Then was ye land interdited many yeares. And whē that holpe not, then Ireland rebelled agaynſt kyng Iohn immediatly, & not Note here the pryde and wickednes of the Pope. without the ſecrete workinge of our Prelates I dare well ſay. But finally, when neither the interditing, neither that ſecrete ſubtiltie holpe, and when Iohn would in no meanes conſent that Saint Peters vicar ſhould raigne alone ouer the ſpiritualtie, and ouer all that pertayned vnto them, and yt they ſhould ſinne and do all miſchiefe vnpuniſhed, the Pope ſent remiſſion of Remiſſion of ſinnes to cōquere England. ſinnes to the kyng of Fraunce, for to goe and conquere his land. Whereof kyng Iohn was ſo ſore afrayde that he yelded vp his crowne vnto the Pope, and ſware to holde the land of him, and that his ſucceſſours ſhould do ſo likewyſe.

And againe, in king Richardes dayes Thomas Arundell. the ſecond, Thomas Arundell Archbyſhop of Canterbury and Chauncellar was exiled wyth the Earle of Darby. The outward pretence of the variaūce betwene the king and hys Lords was for the deliueraunce of the towne of Breſte in Britayne. But our prelates had an other ſecrete miſtery a bruyng. They could not at their owne luſt ſlea the poore wretches which at that tyme were conuerted vnto repētaunce & to yt true fayth, to put their truſt in Chriſtes death & bloud ſheding for the remiſſiō of their ſinnes by the preaching of Iohn Wiclefe. As ſoone as the Archbyſhop Practiſe of Prelates. was out of the realme, the Iriſhmen began to rebell agaynſt kyng Richarde, as before agaynſt kyng Iohn: But not hardly without the inuiſible inſpiration of thē that rule both in the courte and alſo in the conſciences of all men. They be one kyngdome ſworne together one to helpe an other ſcatered abroad in all realines.

And howbeit, that they ſtriue amōg themſelues who ſhalbe greateſt, yet agaynſt the temporal power they be alwayes at one; though they diſſemble it, & faine as though one helde agaynſt The popes clergy are ſecret and ſubtile conſpirators. the other, to know their enemies ſecretes, to betray them withall. They can enſpyre priuely into the breſtes of the people what miſchiefe they liſte, & no man ſhall know whence it cōmeth. Their letters go ſecretly from one to an other thoroughout all kingdomes. Saint Peters vicar ſhall haue worde in xv. or xvj. dayes from the vttermoſt ☞ part of Chriſtendome. The Byſhops of Englande at their neede can write vnto the Byſhops of Ireland, Scotland, Denmarke, Douchland, Fraūce and Spayne, promiſing them as good a turne an other tyme, putting thē 〈◊〉 remembraunce that they be all one holy Church, and that the cauſe of yt tone is the cauſe of the tother, ſaying: if our iugglinge breake out, youres can not belong hid. And the other ſhall ſerue their turne and bring the game vnto their handes, and no man ſhall know how it commeth about.

Aſſoone as kyng Richard was gone to Ireland to ſubdue theſe rebellions, A trayterous practiſe. the Byſhop came in againe and preuē ted the kyng, and tooke vp his power agaynſt hym, and tooke him priſoner, and put him downe, and to death moſt cruelly, and crowned the Erle of Darbye Kyng. O mercifull Chriſt what bloud hath that coronacion coſt England? but what care they? their cauſes muſt be auenged. He is not worthy to bee kyng that will not auenge their quarels. For do not the kyngs receaue their kyngdome of the beaſt, & ſweare to worſhip hym, and maintayne hys throne? And thē whē the Erle of Darbye which was king Henry the fourth, was crowned, the prelates tooke hys ☜ The Papiſtes are ſtyrers vppe of warres & ſheders of bloud. ſworde, and his ſonnes Henry the fift after hym (as all the kynges ſwordes ſince) and abuſed them to ſhed Chriſtē bloud at their pleaſure. And they coupled their cauſe vnto the kynges cauſe (as now) and made it treaſō to beleue in Chriſt as the ſcripture teacheth, and to reſiſte the Byſhops (as now) and thruſt them in the kinges priſons (as now) ſo that it is no new inuention that they now do, but euen an olde practiſe, though they haue done theyr buſie cure to hide their ſciēce, that their conueyaunce ſhould not be eſpyed.

And in kyng Henry the ſixt dayes how raged they as fierce Liōs againſt good Duke Humfrey of Gloceſter the kynges vncle and protectour of the Duke Hū frey. realme in the kynges youth and childhod, becauſe that for him they myght not ſlea whom they would, and make what cheuyſaunce they luſted. Would not the Byſhoppe of wincheſter haue Papiſtes are cruell. fallen vpon him and oppreſſed him openly with might and power in the citie of London, had not the Citizens come to his helpe.

But at the laſt they founde yt meanes to contriue a drift to bring their matters to paſſe, and made a Parlyament farre from the Cityzens of London, A Parliament kept at Bury. where was ſlayne the good Duke and onely wealth of the realme, and the mighty ſhylde that ſo long before that kept it from ſorow which ſhortly after his death fell theron by heapes. But The death of Homfrey Duke of Glouceſter protectour of the Realme of England. the chronicles can not tell wherfore he dyed, nor by what meanes. No maruell verely. For he had neede of other eyes then ſuch as ye worlde ſeeth withall that ſhould ſpye out their priuy pathes. Neuertheleſſe the chronicles teſtifie that he was a vertuous man, a godly and good to the commō wealth. Moreouer the proctour of purgatory This is Syr Tho. More. ſaith in his Dialoge, quod I, and quod he, and quod your frende, how that the foreſayd Duke of Gloceſter was a noble mā and a great clarcke, and ſo wiſe that he coulde ſpye falſe myracles and diſcloſe them, and iudge them from the true, which is an hatefull ſcience vnto our ſpiritualtie, and more abhorred amongeſt them then Necromancye or The Clergy cannot abyde them that can iudge talſe miracles. witchcrafte, and a thyng wherfore a man by their lawe I dare well ſay, is worthy to dye, and that ſecretly if it be poſſible. Now to be good to the common wealth, and to ſee falſe myracles, and thyrdly to withſtand that Fraūce then brought vnder the foote of the Engliſhmen, ſhould not be ſet vp agayne, by whoſe power the Pope holdeth downe the Emperour, and raygneth in his ſteade, be cauſes why he myght die though by what meanes be not knowne.

For to be good to the cōmon wealth Thre cauſes why the Duke of Glouceſter was murthered is to be hurtfull to the ſpiritualtie, ſeyng the one is the others pray, as the Lambe is the Wolues. Secondaryly, if a man be ſo cleare eyed that he can ſpye falſe myracles, how can iugglers get theyr liuing and be in price where ſuch a felow is? Thyrdly to keepe downe the kyngdome of Fraunce is to pull Saint Peters Ʋicar out of his ſeate.

Now, if the great baude the whore The Pope is the whore of Babylon. of Babylō were deſtroyed, thē woulde the bordell and ſtues of our Prelates ſhortly periſhe. If Abadon that deſtroyer king of the graſhoppers which deuoure all that is greene, were deſtroyed, then were the kyngdome of our caterpillars at an ende.

¶ By what crafte the Pope keepeth the Emperour downe.

MArke an other practiſe of our moſt An other practiſe of Prelates. holy prelates. When the Empyre was tranſlated vnto the Germaynes, though ye Emperour was fallē downe and had kyſſed the Popes feete, and was become his ſworne ſeruaunt: yet there was much ſtrife and open warre ofttymes betwene the popes and the Emperours. And the popes haue put downe many good Emperours by helpe of the Byſhoppes, which euery where ſecretly perſwaded the Lordes to forſake the Emperours and to take diſpenſations of yt pope for their othes.

And contrarywiſe the Emperours haue now and then depoſed diuerſe Popes haue depoſed Emperours, and lykewiſe Emperours haue depoſed Popes. popes at requeſt of the Cardinalles & other great prelates, by whoſe helpe onely they were able to do it. For els verely though all kynges chriſtened had ſworne to depoſe one pope out of hys ſeat, if they had not the fauour of other prelates therto, they might haply by the ſecrete practiſe of them, to be put out of their owne ſeates in the meane tyme.

The pope therfore, to be ſure of him ſelfe, and out of the feare and daunger of the Emperour were he neuer ſo mighty, and that ye Emperour ſhould not ſee hys dayly open paſtimes, made frendſhip and amitie wyth the Ʋenecians on the one ſide of him, and let thē come into certaine cities of the Emperours in Italy: and with the French kyng on the other ſide, and let him alſo vp into certayne cities and poſſeſſions of the Emperours: and he hymſelfe in the middes: & ſhut out the Emperour from commyng any more to Rome, and euer ſent him his coronation home to him. And then he made a No man may rebuke the Pope for any miſchief that he doth. law that no man ſhould rebuke the Pope for what ſoeuer miſchief he did, ſaying, that the Pope was aboue all & iudge ouer all and none ouer him, and therfore forbad in his law. Diſtinctio. xl. Si Papa, ſaying: though the pope be proued negligent about him ſelfe and alſo the ſoule health of his brethren & ſlacke in his workes & ſpeachleſſe as concernyng any good, & draw wt him by his example innumerable people to hell to be puniſhed with him with diuers tormētes euerlaſting: yet ſee that no mortall man preſume once to rebuke hys faultes here. For he ſhall iudge all men and no man him. O Antichriſt. Is he not Antichriſt that will not haue his life tried by Gods word?

If the Venetians ketch any of our holy fathers Townes or poſſeſſions, Venetians. whether by warre, or that they haue bought it, or that it be layd to morgage The Pope may geue and take agayne at hys will & pleaſure. vnto thē, or that the old Pope hath geuen it with the mariage of ſome daughter, vnto the Duke of Venice: then the holy father that ſuccedeth, whē he ſeeth his ſeaſon ſendeth for it agayne ſaying that it is not lawfull for lay men to withhold S. Peters patrimonie. If they alledge that they bought it and ſo forth: his fatherhode aunſwereth that the old Pope had none authoritie to make any ſuch cheuiſaūce with S. Peters inheritaūce: he could haue but the vſe of it his life long, and after it muſt needes returne vnto his ſucceſſour agayne. And vppon that he interditeth them & curſeth thē as blacke as coales downe to the pit of hell.

But the Venicians knowing more of our holy fathers practiſe for their nyeneſſe then we which dwell a farre of, & wiſer then we of cold countreys, perceauyng alſo that their colour chaungeth, not with his curſing, & that they The Ʋenetians • a • e not for the popes curſing nor bleſſing. ſincke not, and that their meate digeſteth as well as before, and that (as Eraſmus ſayth) they ſhyte as eaſily as before (with reuerence of the holy courſe I ſpeake it) and therfore feare not his interdiction nor excommunication.

Then our holy father rayſeth vp all the power that he is able to make in Italy agaynſt them and ſendeth for thē Sochenars to come and helpe. If he be not yet ſtrong inough, then he ſendeth vnto the biſhops of Fraūce warning them that if his ſeate decay, theirs can not long proſper, and therfore, that they put their kyng in remembraunce how that he is called •… oſt Chriſtian kyng, and that they deſire him to doe ſomewhat for his title, agaynſt this diſobedient rebellions vnto the moſt holy ſea of Rome our mother holy Church.

If an other tyme the Frenchmen come to our holy father, as they be euer Frenchmē. gaping for Italy, to bryng the Empire home agayne to Fraunce. Then y• moſt holy Ʋicare bringeth his whole power agaynſt them with the power of the Venicians, & with his old frēdes the Sochenars. If he be not yet ſtrōge inough, thē he ſendeth to the Byſhops of England, to helpe their God and to Engliſhmē moue▪ their kyng to do ſomewhat for holy Church, puttyng him in remembraūce of whom he holdeth his crown and of his othe, and how many cappes of mainteinaunce haue bene euer ſent The practiſe of the pope with all kinges & princes. vnto his forefathers and what honour it was vnto them and that he may eaſely get as great honour as they, and happly a more excellent title, if he will take our holy fathers part, beſides that hee ſhall purchaſe remiſſion of all his ſynnes.

Then muſt the peace and all the appointementes made betwene vs and The pope a breaker of peace. Fraunce be broken, and the kyng muſt take a diſpēſation for his othe. For the king of Fraunce will attempt nothing in Italy, vntil he haue ſēt his ambaſſadours & haue made a perpetuall peace with our kyng, the Sacrament of the body of our Sauiour broke betwene them to cōfirme the appointment. But I ſuppoſe that the breaking ſignifieth that the appointement ſhall not long The abuſe of the ſacrament. endure, for a greate deale of flower would not make ſo many hoſtes as they call thē or ſingyng loues, as hath bene brokē in our dayes betwen Chriſten Princes (as they will be called) to confirme promiſes that haue not long bene kept. Other vſe of that bleſſed ſacrament will the Princes none know: but Chriſt ordeined it to be a perpetuall memory that his body was broken for our ſinnes vpon the croſſe, and that all that repent ſhould receaue as oft as they eate of it forgeueneſſe of their miſdedes through faith. If the kynges of the earth when they breake that Sacrament betwene thē, do ſay on this wiſe: The body of our Sauiour (which was broken on the croſſe for the ſinne of all that repent and haue good hartes and How y• ſacrament ſhould be broken betwene kinges and princes. would fayne keepe his law) be broke vnto my danmation if I breake this othe: then is it a terrible othe and they had nede to take hede how they make it: and if it be lawfully made, not to breake it at all. But as they care for their othe, whiche they make in wedlocke, ſo they care for this.

What ſoeuer nede the Pope hath, he wil not ſend to the Emperour to come and helpe him in Italy, for feare leſt he would take to him ſelfe what ſoeuer he conquered of the Frenchmen and The Pope would not haue the Emperour to ſtrong waxe to ſtrong and miniſh our holy fathers power and become our holy fathers Ʋicare, as he is S. Peters. Neuertheleſſe if we Engliſhmen wil hyre the Emperour to come and fight agaynſte Fraunce for the right of the Churche in theſe quarters that be next vnto vs, his fatherhode is content to admitte his ſeruice.

When our kyng hath graunted to take our holy fathers part, then the pretence and cloke outward muſt be, that the kyng will chalenge his right in Fraunce. And to ayde the kyng in hys right muſt the commons be milked till they blede agayne. Thē to do the kyng ſeruice the Lordes ſel or lay their lādes to morgage. Then is cleane remiſſion geuen to flea French dogges. He that dyeth in the quarell ſhall neuer ſee Purgatory, Remiſſion of ſinnes, & cleane deliuerance out of pu • gato • ye. but flye to heauen ſtreight, euē with a thought.

WHen the Pope hath what he deſireth in Italy, then muſt we make peace with the Frēchmen agayn immediatly, that Fraunce be not all to gether troden vnder the foote: but that it remayne alwaye in a meane ſtate, ſtrōg inough to match the Emperour and to keepe him downe, but not to mighty for oppreſſing the Pope. And then our Prelates to bryng the peace about, ſend immediatly a Frier Foreſt A frier Foreſt or a vicar of Croiden. or a Ʋicare of Croyden to preach before the Kyng and his Lordes, which preacher roareth and crieth vnto them as though he halowed his houndes & maketh exclamations ſaying: Alas what will ye do? ſpare Chriſten bloud: will ye ſea your owne ſoules? Be not Popiſh practiſes. the Frenchmen as wel Chriſten as ye? Moreouer ye ſlea poore innocētes that neuer offended. Make peace for the paſſion of Chriſt. Kill not one an other as though Chriſt had not dyed for you: but fight rather agaynſt the Turkes.

Then come in the Ambaſſadours of Fraunce and money a few Prelates & certaine other the kinges playfelowes that be ſworne with them to betray both the kyng and the Realme to: And then is peace concluded. But outwardly Diſſembled • ruce. there is nothyng ſaue a truce taken for halfe an yeare, till our ſouldiers be at home agayn, for feare leſt they wold not bee content. Then commeth the whole hoſt home beggarde both great and ſmall. And the poore that can not ſodenly get worke fall to ſtealyng and be hanged at home. This could More tell in hys Ʋtopia before he was the Cardinals ſworne Secretary and fallen at his foote to betray the truth, for to get promotion.

Take an example: the Biſhops ſent Henry. v. kyng Henry the fifte out to conquere Fraūce. The cauſe was ſaith the Chronicles, that the kyng wēt about to take their temporalities from them. And therfore to bryng the kyng into an other imagination they monyed hym & ſent him into Fraunce.

When they had ſent out the kyng, he conquered more then was their will K. Henry. v. conquered more then the prelates thought he would do. and more then they ſuppoſed poſſible for him in ſo ſhort ſpace and brought Fraunce cleane vnder the foote: ſo that our Prelates had much ſecret buſineſſe to ſet it vp agayne, but what is impoſſible vnto ſo great Gods.

In kyng Henryes dayes the vi. our Henry. vi. holy father of Rome made the Biſhop of wincheſter a Cardinal, which went ſhortly after into Fraunce to treate of a truce betwene England & Fraunce. And him mette a Legate of Rome a Cardinall alſo: after which meatyng Engliſhemen had euer the woorſe in Fraunce, and their chiefeſt frende the The crafty practiſe of the popes legate. Duke of Burgaine forſoke them. For when Cardinals and Byſhops mete together they haue their ſecret counſell by them ſelues, wherin they conclude neither what is good for England nor yet for Fraunce, but what is beſt for our holy fathers profite to kepe him in his ſtate.

When kyng Henry was of age there was a mariage made betwen him and the Earle of Arminackes daughter in Gyan with the which ſhould haue ben geuen many Caſtles and Townes in Gyan & a great ſomme of money therto. But that mariage was broken, not without the ſecret working of our Prelates and diſpenſation of our holy father thou maiſt be ſure. And a mariage The mariage of king Henry vi. was made betwen him and the kyngs daughter of Cecile for which England gaue vp the whole Dukedome of Gyā and Earledome of Mayne wherby we loſt all Normandy whereof they were the kaye. And beſide that the commons gaue a fiftene and an halfe to fette her in wyth pompe. And then was the good Duke of Gloceſter trayterouſly The Duke of Gloceſter trayterouſly murthered. murthered, partly becauſe he coulde iudge falſe myracles, & partly becauſe of the deliueraunce of theſe two countryes. For he beyng a liue they durſte not do it.

And when kyng Edwarde had put downe kyng Harry, a mariage was made and concluded betwene him and the kyng of Spayne, this quenes mother that now is. But yet the Embaſſadours were come home, our Prelates had bewitched kyng Edwarde by their apoſtle Fryer Bongaye, and maryed ☜ Frier Bongaye. hym vnto a wydow that was a knyghtes wyfe, leaſt if Spayne and England had bene ioyned together, kyng Edwarde ſhould haue recouered Fraunce agayne. But what folowed after the breaking of the mariage betwene Cruel war betwene k. Henry, and the erle of Warwike. kyng Edwarde and the Erle of Warwicke, and what came of his children? yea and what came on king Hē ry of Windſores children alſo? But what care our prelates what vēgeaūce or miſchiefe fall on Princes or on their realmes, ſo their kingdome proſper.

In kyng Henryes dayes the vij. the Cardinall Murton, and Byſhop Fox of Wincheſter deliuered vnto yt kinges grace the confeſſions of as many Lordes as his grace luſted. Who ſo euer Confeſſion in the eare was a wicked inuention. was miſtruſted, if he ſhroue himſelfe at the Charter houſes, Sion, Grenewich, at Saint Iohns or whereſoeuer it was, the confeſſour was commaunded by the auctoritie of the Pope to deliuer his confeſſion written, & ſworne that it was all. And Cardinall Murton had a licēce of the Pope for xiiij. to Lycence of the Pope for xiiij. to ſtudy Nicromancy. to ſtudie Necromācy, of which he him ſelf was one, & other I haue heard named, which at this tyme I paſſe ouer with ſilence. And how the holy Friers obſeruauntes caryed fayned letters to trye who was true, I paſſe ouer with ſilence alſo. Howbeit ſuch tēptations & fayned profers were inough to moue thē that neuer would haue thought amyſſe: yea & in cōfeſſion, mē will ſhrine thē ſelues of thoughtes which they neuer went about in the outward deede.

Whē any great man is put to death how his confeſſour entreateth him, & what penaunce is enioyned him, concerning what he ſhall ſay when he cō meth vnto the place of execution, I coulde geſſe at a practiſe yt might make mens eares glow.

And did not the ſubtile counſell of A ſubtile practiſe of Prelates. the ſayde two prelates fayne the ſiege of Bolen to make a pretence to gather in afiftene, when there was no more warre betwene the kyng of Fraunce and of Englād, thā is betwene a mās head that hath luſt to ſleepe & hys pyllow? Which ſiege yet coſt many a man their lyues, yea and ſome great men thereto which knew not of that fayning. The kynges grace went ouer wyth a ten thouſand men to conquere all Fraunce, and ſpent haply an hundred thouſand pounde, of which he ſaued the fourth part in the dandy prats, and gathered at home v. or vi. hundred or more. And two other ſuch fayned viages coulde I haply rehearſe, which I paſſe ouer for diuerſe cauſes, where many an Engliſhe man loſt hys lyfe. But what care they for mens liues?

And did not our Cardinall with like He meaneth Cardinal Wol • ey. policy thinke ye, to gather that which he thought would not well be payde, except the commons ſawe ſome cauſe, bring a great multitude of Scots vnto the Engliſhe pale, eyther by ſome Byſhoppes of Scotland, or by ſome great man whom he corrupted wyth ſome yearely penſion? agaynſt which the poore Northen men muſt goe on their owne coſte to keepe them out. And general proceſſion was cōmaunded at London thriſe in the weeke and thoroughout all the land, whyle the kynges receauers gathered the taxe of the common people. Which plague & ſuch like after the threatening of God Leuit. xxvj. and Deut. xxviij. and xxix. I am ſure will fall on all Chriſtēdome Leut. 2 • . Deut. 28. 29. without ceaſe vntill they either defie yt name of Chriſt with the Turckes, or if they wil be called chriſten, they turne and looke on his doctrine.

Yea and what fained the Cardinall at that great loue to beguile his owne Prieſtes to make them ſweare what they were worth, and the better wyllyng to pay, for the common prieſtes be not ſo obedient vnto theyr ordinaryes that they will pay money except they know why. Now it is not expedient that euery raſcall ſhould know y• ſecretes of the very true cauſe, for many conſiderations. And therefore another pretence muſt be made and another A practiſe of the Prelates with their poore Prieſtes. cauſe alleaged. And therefore the prieſtes were charged by their ordinaryes to appeare before the gentlemē of the countrey and temporall officers, & ſweare what euery man was worth. Now the prieſtes had leuer be ſlayne and dye martyrs after the enſample of Saint Thomas of Caunterbury, then to ſweare before a laye iudge, for they thinke it greater ſinne then to ſlea their owne fathers, and that then the libertyes of the Church were cleane loſt, & they no better thē the vile lay people. And when they were in that perplexitie that they muſt eyther ſweare or run into the kinges daunger and loſe their goddes (I would ſay their goods) thē my Lord Cardinall ſent downe hys gracious power yt they ſhould ſweare vnto their ordinaries onely. And then the Prieſtes for ioy that they were rid out of the lay mens handes, were ſo glad & ioyous that they wiſt not what thankes to geue my Lord Cardinall, and ſo were obedient to ſweare and to lende, or els for all the curſſes that my Lord Cardinall hath and the Pope to, they woulde neither haue ſworne or payde a peny.

¶ The practiſe of our tyme.

WHen the kynges grace came firſt to the right of the crowne & vnto Thomas Wolffe. the gouernaunce of the realme yoūg and vnexpert, Thomas Wolfſee a mā of luſt and courage and bodely ſtrēgth to do and to ſuffer great thinges, and to endure in all maner of voluptuouſnes, expert and exerciſed in the courſe of the worlde, as he which had heard, read, and ſeene much policy, and had done many thynges hymſelfe, and had bene of the ſecrete counſell of weighty matters, as ſuttle as Sinon that betrayed Troy, veterly appointed to ſē ble The deſcription of Cardinall Wolſey. and diſſemble, to haue one thing in the hart and an other in the mouth, being therto as eloquent, as ſubtile, and able to perſwade what he luſted to thē that were vnexpert: ſo deſirous & gredy of honour, that he cared not but for the next and moſt compendious way thereto, whether godly or vngodly: this wyly Wolfe I ſay, and raging ſea, and ſhipwracke of all Englād, though he ſhewed himſelfe pleaſaunt & c •… e at the firſt (as whores do vnto theyr louers) came vnto the kynges grace, and wayted vppon hym, and was no man ſo obſequyous and ſeruiceable, & in all games and ſportes the firſt and next at hand, and as a captayne to corage The kings byrth calked by the Cardinall. other, & a gaye ſinder out of new paſtymes to obtayne fauour withall.

And therto as the ſecrete communication went, which by many tokens thou mayſt well coniecture and gather to be true, he calked the kynges natiuitie Byſhops talke kings natiuities. and byrth, which is a common practiſe among Prelates in all landes, wherby he ſaw whereunto the kynges grace ſhould be enclined all hys lyfe, & what ſhould be like to chaunce hym at all tymes.

And as I heard it ſpoken of diuers, he made by craft of Necromancy, grauen imagery to beare vppon hym, wherwith he bewitched the Kynges mynde, and made the kyng to dote vppon Kyng Henry the viij. had Cardinall Wolſey in great eſtimation. hym more then euer he did on any Lady or gentlewoman, ſo that now y• kinges grace folowed him as he before folowed the kyng. And then what he ſayd, that was wiſdome, what he prayſed, that was honourable onely. More ouer in the meane tyme he ſpyed out ye natures and diſpoſitions of yt kynges play felowes, & of all that were great, and whom he ſpyed meete for his purpoſe, him he ſlattered, & him he made faithfull wt great promiſes, & to him he ſware, & of him he toke an oth againe, that the one ſhould helpe the other, for without a ſecrete othe he admitted no man vnto any part of hys priuities.

And euer as he grew in promotions and dignitie, ſo gathered he vnto hym of the moſt ſuttle witted, and of them that were dronke in the deſire of honour moſt like vnto himſelfe. And after The maner & practiſe of Cardinal Wolſey. they were ſworne he promoted thē and with great promiſes made thē in falſehead faithfull, and of them euer preſented vnto the kynges grace, and put them into his ſeruice, ſaying, thys is a man meete for your grace. And by theſe ſpyes (if ought were done or ſpoken in the court agaynſt the Cardinal) The kyng is betrayed of that he had worde within an houre or two. And then came the Cardinall to courte with all his magicke to perſwade to ye cōtrary. If any in the court had ſpoken agaynſt the Cardinall, and the ſame not great in the kynges fauour, the Cardinall bad him walcke a vilayne, and thruſt hym out of ye courte hedlong. If he were in conceite wyth the kinges grace, then he flattered and perſwaded, & corrupt ſome with giftes, and ſent ſome Embaſſadours, & ſome he made captaine at Calice, Hā mes, Gynes, Iarnſie and Gernſie, or ſent them to Ireland, and into the North, and ſo occupyed them tyll the kyng had forgot them, and other were in theyr rowmes, or till hee had ſped what he entended.

And in like maner played he wyth The quene is betraye • the Ladyes and gentlewemen. Whoſoeuer of them was great, wyth her was he familiar and to her gaue he giftes. Yea: and where Saint Thomas of Canterbury was wont to come after, Thomas Cardinall went oft before preuenting his Prince, and peruerted the order of y• holy man. If any were ſuttill witted & mete for hys purpoſe, Note this deuiliſh practiſe. her made he ſworne to betray the Queene likewiſe & to tel him what ſhe ſayd or did. I know one that departed ye Court for no other cauſe thē that ſhe would no lenger betray her maſtreſſe.

And after the ſame example he furniſhed the Court with Chaplaines of his owne ſworne Diſciples and children of his owne bringing vp to be alway preſent and to diſpute of vanities and to water what ſoeuer the Cardinall had planted. If among thoſe cormoraūtes any yet began to be to much in fauour with the kyng, & to be ſomewhat buſie in the Court and to drawe any other way then as my Lord Cardinall had appointed that the plowe ſhould go, anone he was ſent to Italy or to Spayne: or ſome quarel was picked agaynſt him and ſo was thruſt out of the Court, as Stokeſly was.

He promoted the Byſhop of Lyncolne The Byſhop of Lyncolne. that now is, his moſt faythfull trend and old companion & made him confeſſour: to whom of what ſoeuer the kynges grace ſhroue him ſelfe, thinke ye not that hee ſpake ſo loude that the Cardinall heard it? and not vnright: for as Gods creatures ought to obey God and ſerue his honor, ſo ought the Popes creatures to obey the pope and ſerue his Maieſtie.

Finally Thomas Wolfſey became Cardinall Wolſey ruled altogether. what he would, euen porter of heauen, ſo that no mā could enter into promotion but through him.

¶ The cauſe of all that we haue ſuffred this xx. yeares.

ABout the beginnyng of the kinges grace that now is, Fraunce was mighty, ſo that I ſuppoſe it was not mightyer this v. hundred yeares. King Lewes of Fraunce had wonne Naples K. Lewes. and had taken Bonony from S. Peters ſee. Wherefore Pope Iuly was Pope Iulye. wroth & caſt how to bring the Frenchmen downe, yet ſoberly leſt while he brought him lower he ſhould geue an occaſion to lift vp y• Emperour higher. Our firſt viage into Spayne was to bryng the Frenchmen lower. For our meynye were ſet in the forefront and borders of Spaine toward Gaſcoyne: partly to kepe thoſe parties and partly This is a true ſtory. to feare the Gaſcoynes and to kepe them at home whyle in the meane time the Spanyardes wanne Nauerne. When Nauerne was wonne our men came to houſe, as many as dyed not there, and brought al their mony with them home againe ſaue that they ſpent there. Howbeit for all the loſſe of Nauerne, the Frenchmen were yet able enough, to match. Spayne, the Ʋenetians, and the Pope, with all the ſouchenars that he could make: ſo that there was yet no remedy but we muſt ſet on the Frenchmen alſo, if they ſhould be brought out of Italie.

Then pope Iulie wrote vnto hys deare ſonne Thomas Wolfſe, that he would be as good, as louing, and as helping to holy church, as any Thomas euer was, ſeeing he was as able. Then the new Thomas as glorious The new Thomas. as the old, tooke the matter in hand, & perſwaded the kinges grace. And then the kinges grace tooke a diſpenſation for his oth made vpon the appointmēt of peace betweene him, and the french king, and promiſed to helpe the holy ſeat, wherein Pope Peter neuer ſate. But the Emperor Maximilian might in no wiſe ſtand ſtill, leaſt the Frenchmen Maximilian the Emperour was K. Henry. 〈◊〉 his ſouldier ſhould mony him, and get ayd of him, ſince the Almaines refuſe not mony whence ſoeuer it be proffered: then quod Thomas Wolfſe, Oh and like your grace, what an honour ſhould it be vnto your grace, if the Emperour were your ſouldiar? ſo great honour neuer chaunced any King chriſtened: it ſhould be ſpoken of while the world ſtood: the glory and honour ſhall hyde and darken the coſt that it ſhall neuer be ſeene, though it ſhoulde coſte halfe your Realme. Dixit, & factum eſt. It was euen ſo. And then a Parlament: and then pay: & then vpon the French dogs, with cleane remiſſion of all hys ſinnes, that ſlew one of them, or if he Remiſſion of ſinnes. be ſlain (for y• pardons haue no ſtrēgth to ſaue in this life, but in y• life to come only) then to heauen ſtraight without feeling of the paynes of purgatory.

Then came our king with all hys might by ſea and by land, and the Emperour with a ſtrong army, and the Spaniardes, and the Pope, & the Ʋenecians al at once againſt king Lewes of Fraunce. Aſſoue as the Pope had that he deſired in Italy, then peace immediatly. And Frenchmen were chriſten Note here the ſubtletie & craft of the pope. men: and pitie yea and great ſinne alſo were it to ſhed their bloud: & the French King was the moſt Chriſten king againe. And thus was peace concluded, and our Engliſhmen or rather ſheep, came home againſt winter, and Now King Henry. 8. with a • his army was abuſed. left their flecces behind them. Wherefore no ſmall number of them while they ſought them better rayment at home, were hanged for their labour.

Why the kinges ſiſter was turned vnto Fraunce.

WHen this peace was made, our holy Cardinalles and Biſſhops (as their old guiſe is to calke and caſt xl. l. yea, an hundred yeare before, what is like to chaunce vnto their kingdome) conſidered how the Emperour that now is, was moſt like to be choſē emperour after his graundfather Maximilian: for Maximilian had already obtayned of diuers of the Electours, that it ſhould ſo be.

They conſidered alſo how mighty The Prelates ſee euer beforehand what is like to folow. he ſhuld be: firſt king of Spaine with all that perteyneth thereto, which was wont to be v. vj. or vij. kingdomes: then duke ot Burgaine, erle of Flaunders, of Hollonde, Zelande, and Braband, with all that pertaine therto: thē Emperour: and his brother Duke of Auſtrie: and his ſiſter Quene of Hungrie. Wherfore thought our prelates, if we take not heed betimes, our kingdome is like to be troubled, and we to be brought vnder yt feet: for this mā ſhall be ſo mighty, that he ſhall with power take out of the French kinges handes, out of the hands of the Ʋenetians, and from the pope alſo, whatſoeuer pertaineth vnto the Empire, and whatſoeuer belongeth vnto his other kingdomes and dominions thereto: and then will he come to Rome, & be crowned there: and ſo ſhall he ouerlooke our holy father, and ſee what he doth: and then ſhall the old heretikes Papiſtes are great forecaſters of perils. riſe vp againe and ſay that the pope is Antichriſt, and ſtir vp againe & bring to light that we haue hid and brought a ſleep with much coſt, payne, & bloudſhedding more then this hundred yere long. Conſidered alſo that his Aunte is Queene of England, and his wife the King of Englands ſiſter: conſidered the old amitie betweene the houſe of Burgaine, & the old kings of England, ſo that they could neuer do ought in Fraunce without their helpe: & laſt of al conſidered the courſe of marchandiſe that Englād hath in thoſe parties, & alſo the naturall hate that Engliſhmen beare to Frenchmen: Wherefore if we ſhall vſe our old practiſe, and ſet the French king againſt him: then he ſhall lightly obtayne the fauour of the King of Englande, by the meanes of his aunt and his wife, & ayd with men and money: Wherefore we muſt take heed betimes and breake this amitye: Which thing we may by this our old Practiſe. craft eaſely bring to paſſe. Let vs take a diſpenſation, and breake this mariage, and turne the Kinges ſiſter vnto the French King: If the Frenche King gette a male of her, then wee ſhall lightly make our king protector of Fraunce: and ſo ſhall England and Fraunce be coupled together: and as for the Queene of England, we ſhall trim hir well enough, and occupy the king with ſtrainge loue, and keepe hir that ſhe ſhall beare no rule. And as the goddes had ſpoken, ſo it came to paſſe. Our fayre yong doughter was ſent to The kinges ſiſter 〈◊〉 to Fraunce. the old pocky king of Fraunce, y• yeare before our mortall enemie and a miſcreant, worſe them a Turke, and diſobedient vnto our holy father, and no more obedient, then he was compelled to be againſt his will.

The cauſe of the iorny to Callice.

IN ſhorte ſpace thereafter Thomas Wolfſe now cardinall and Legate a latere, and greatly deſirous to be pope alſo, thought it exceding expedient for his many ſecret purpoſes, to bring our king, & the king of Fraunce that now is, together: both to make a perpetuall peace and amitie betweene them, and that while the two Kinges and theyr lordes dalied together, the great Cardinales and Biſſhops of both parties Traiterous Prelates. might betray them both, and the Emperour and all chriſten kinges therto.

Then he made a iourney of gentlemen arayed altogether in ſilk, ſo much as their very ſhoes, and lining of their bootes, more like their mothers, then men of warre: yea I am ſure that many of their mothers would haue bene aſhamed of ſo nice and wanton array: Howbeit they went not to make war but peace for euer & a day longer. But to ſpeake of the pompous apparell of ☜ The pomp and apparell of the Cardinall & his chap • aines paſſed the xij. Apoſtles. my Lord himſelf, & of his chaplaines, it paſſeth y• xij. Apoſtles. I dare ſwere that if Peter and Paule had ſene them ſodenly & at a bluſh, they would haue bene harder in beleefe that they or any ſuch ſhould be their ſucceſſoures, then Thomas Didimus was to beleeue that Chriſt was riſen againe from death.

When all was concluded betweene the King of Fraunce, and oures, that Thomas Wolfſe had deuiſed: and whē the Prelates of both parties had caſt their peniworthes againſt all chaūces, and deuiſed remedies for al miſcheifs. Thē the right reuerend father in God Thomas Cardinal & Legate wold go ſee the yong Emperour newly choſen to the roome, and haue a certaine ſecreat communication with ſome of his prelates alſo. And gatte him to Bridges Prelates. in Flaunders, where he was receaued with great ſolemnity as belongeth vnto ſo mighty a pillar of Chriſtes church, and was ſaluted at the entring into the towne of a mery fellow which ſayd, Salue rex Regis tui, atquè regni ſui. Hayle both king of thy king, Salutatiō and alſo of his Realme. And though there were neuer ſo greate ſtriffe bewene the Emperour, and the French king, yet my lord Cardinal iugled him fauour of them both: & finally brought the Emperour to Cales to the kinges grace, where was great triumph and great loue and amitie ſhewed on both Cardinall Wolſey was a ſub •… worker parties, inſomuch that a certaine man marueiling at it, aſked the old Biſhop of Deram. How it might be that we were ſo great with the Emperour ſo ſhortly vpon ſo ſtrong and euerlaſting a peace made betwene vs & the frenchmen, the Emperour and the King of Fraūce being ſo mortall enemies. My lord aunſwered that it might be well enough if he wiſt all: but there was a A certaine ſecreat. certaine ſecret (ſayd he) wherof all men knew not. Yea verily, they haue had ſecrets this vi • . hundred yeres, which though all the lay men haue felt them, yet few haue ſpyed them, ſaue a few Iudaſes which for lucre haue bene confederate with them to betray their own kinges and all other.

Then were we indifferent, & ſtood ſtill: and the Emperour & the French king wraſled together: and Ferdinā dus the Emperors brother wan Millane Milane. of the frenchmen: and the Emperour Turnay our great cōqueſt, which Turnay. yet after ſo great coſt in building a caſtle, we deliuered vp againe vnto the Frenchmen, in earneſt and hope of a mariage betweene the Dolphine, and our Princeſſe.

How the Emperour came thorow England.

AFter that the Emperour would The Emperor came thorough England. into Spaine, & came through England, where he was receaued wt great honour and with all that partaineth to loue and amitie. The kings grace lent him mony, and promiſed him more: & the Emperour ſhould tary a certayne yeres and mary our princeſſe: not that the Cardinal entended that, thou maiſt be ſure, for it was not profitable for their kingdome: but his minde was to daly with the Emperour, and to keepe him without a wife that (inſomuch as he was yong and luſty) he might haue bene nozeled & entangled with hores, (which is their nurturing of kinges) & Nurturing of kinges. made ſo effeminate and beaſtly, that he ſhould neuer haue bene able to lift vp hys hart to any goodneſſe or vertue: that Cardinals and Biſhoppes might haue adminiſtred hys dominions in the meane time, vnto our holy fathers profite.

The king of Fraunce hearing the fauour Pract •• e. that was ſhewed vnto the Emperour, ſent imediatly a defiaunce vnto our king, not without our Cardinals and Biſhops counſell thou mayſt well The french king ſendeth a defiance to K. Henry vi • . wite. For frenchmen are not ſo foliſh to haue done it ſo vnaduiſedly and ſo raſhly, ſeing they had to many in their toppes already. Then our king ſpake many great woordes, that he would driue the frenchking out of his realme, or els the frenchking ſhould driue him out of his. But had he added as the legate Pandulph taught king Iohn, with the Popes licence, his words had ſoū ded much better. For there can no vow ſtand in effecte, except the holy father confirmed it.

We ſent out our ſouldiers two ſummers Armies ſée into ſtance. agaynſt the Frenchmen, vnto whoſe cheef Captaynes the Cardinall had appointed how far they ſhould go and what they ſhould do: and therfore the French king was nothing afrayd, but brought all his power againſt the Emperour in other places: & ſo was the Emperor euer betrayed. And thus the Cardinall was the Emperours The Cardinal was the Emperours frēd openly, and the french kinges ſecreatly. frend openly, and the french kinges ſecreatly. For at the meeting with the french king beſide Cales he vtterly betrayed the Emperour, yet for no loue that he had to Fraunce, but to helpe the Pope, and to haue bene Pope happly, & to ſaue their kingdome. Which treaſon though all the world ſmelled it, yet it brake not out openly to the eye, tyll the ſeege of Pauia. And the Cardinall The ſege of Pauie. lent the Emperour much mony openly, and gaue the French king more ſecretly. He played with both handes to ſerue their ſecreat that all men know not, as y• Biſhop of Durham ſayd. But whatſoeuer the frenchmē did, they had euer the worſe notwithſtanding the ſecreat working of our holy prelates on their ſide.

Finally vnto the ſege of Pauie, came the French king perſonally with lx. Pauie. thouſand men of warre, of which xij. thouſand were horſemen, & with mony enough. And the Emperours hoſt was vnder xx. thouſād, of which were but iij. thouſand horſmen, with no mony at all. For he truſted vnto the pope for ayde of men, and vnto our Cardinall for mony. But the pope kept back A falſe pope and leud Cardinall. his men till the Frenchmen had geuen them a feeld: and our Cardinall kept back his mony for the ſame purpoſe. And thus was the ſely Emperour betrayed, as all his predeceſſoures haue bene this viij. hundred yeares. Howbeit there be that ſay, that the Emperours ſouldiers ſo threatened Pace the kinges graces Embaſſadour, that he was fayne to make che • iſaunce wyth Pace, the 〈◊〉 . of Englands Ambaſſadour. marchauntes for mony in the kinges name, to pay the ſouldiers withall. Wherefore the Cardinall tooke from him all his promotions, & played tormentours wyth him, when he came home, becauſe he preſumed to do one iote more then was in his cōmiſſion. But howſoeuer it was, the Emperors men in tarying for helpe had ſpent out all their vitayles. Wherupon Burbon Burbon. the chiefe captaine of the Emperour, ſayd vnto his vnder captaines: ye ſee, helpe commeth not, and yt our vitayles are ſpent: wherfore there is no remedy but to fight, though we be vnequallie matched. If we winne we ſhall finde meat enough: if we loſe we ſhall loſe no more then we muſt loſe with hunger though we fight not. And ſo they concluded to ſet vpon the Frenchmen by night. The king of Fraunce, and his lordes ſuppoſing that the Mone wold ſooner haue fallen out of the ſkie, then that the Emperours hoſte durſt haue fought with them, were ſomwhat negligent, The Emperour ſetteth vpon y• french king by night. & went the ſame night a mumming that Burbon ſet vpon them. The Emperours hoſt therefore with their ſodaine comming vpon them, amaſed the frenchmen, and draue them vppon heaps together one on another, ſo that they neuer could come in aray agayne, and tooke the king, and diuers of hys lordes, and ſlew many, and wanne the field. And there came out all the Cardinals preuy treaſon: for in the French Kinges tent (ſay men) were letters found, & beſide that in the french kings treaſure, and in all the hoſt among the ſouldiers were engliſh ſhippes found Theſe ſhippes were engliſh Angels of gold innumerable, which had come ſayling a thouſand miles by land. But what wonder? ſhips be made to ſaile ouer y• ſea, & wings to flye into far countries, and to mount to the top of hye hilles.

When the French king was taken, we ſang, Te Deum. But for all that ſinging At the taking of the french king Te Deum, was ſong, and great triumph made in England. we made peace with frenchmen. And the Pope, the Ʋenetians, Fraūce and England were knit together, leaſt the Emperours army ſhould do any hurt in Fraunce. Wherby ye may coniecture of what minde the Pope & the Cardinall were toward the Emperor and with what hart our ſpiritualtie with their inuiſible ſecretes, ſang, Te Deum. And from that time hetherto, the Emperour & our Cardinall haue bene twaine.

After that when the king of Fraūce was deliuered home agayne, and hys ſonnes lefte in pledge, manye wayes were ſought to bring home the ſonnes alſo: but in vayne except the Frenchking would make good that which he had promiſed the Emperour. For the bringing home of thoſe children no mā more buſied his wits then the Cardinal. He would in any wiſe the Emperour ſhould haue ſent them home, & it had bene but for our kings pleaſure for y• great kindnes that he ſhewed him in times paſt. He would haue maried the Subtile practiſes of the Cardinall. kings daughter our princeſſe vnto the Dolphin againe, or as y• voice went among many, vnto the ſecōd brother, & he ſhoulde haue bene Prince in England, & king in time to come: ſo that he ſought all wayes to pluck vs from the Emperor, & to ioine vs vnto Fraunce to make Fraunce ſtrong enough to match the Emperour, & to keepe him downe, that the Pope might raigne a god alone, and do what pleaſeth him, without controlling of any ouerſear. And for the ſame purpoſe he left nothing vnprouided to bring the marte The marte ſhold haue bene at Cales. from Antwarpe to Cales.

But at that time, the Pope taking part with the French king had warre with the Emperour: and at the laſt the Pope was taken, which when the Cardinall heard, he wrote vnto the Emperour that he ſhould make hym pope. And when he had gotten an aū ſwere that pleaſed him not, but according vnto his deſeruinges toward the Emperour, then he waxed furious mad, & ſought all meanes to diſpleaſe the Emperour, and imagined the diuorcement betwene the King and the Queene, and wrote ſharpely vnto the Emperor with manacing letters, that if he woulde not make him Pope, he woulde make ſuch ruffling betweene A ruffelar. Chriſten princes as was not this him dred yeare, to make the Emperour repent: yea, though it ſhould coſte the whole realme of England.

The Lord Ieſus be our ſhield, what a fierce wrath of God is this vpon vs, The pride and arrogancie of Cardinall Wolſey. that a miſſhapen monſter ſhoulde ſpring out of a dunghill into ſuch an height, that the dread of God and man layd a part, he ſhould be ſo malepart, not onely to defye vtterly the maieſtie of ſo mighty an Emperour, whoſe authoritie both Chriſt, and all his Apoſtles obeyed, and taught all other to obey, threatening damnation to them that would not: But ſhould alſo ſet ſo little by the whole realme of England which hath beſtowed ſo great coſt, and ſhed ſo much bloud to exalt and maintaine ſuch proud, churliſh, & vnthankfull hypocrites, that he ſhould not care to deſtroy it vtterly, for the ſatiſfying of his vilanous luſtes.

¶ The putting downe of Cardinall Wolſey.

COncerning the Cardinals putting Cardinall Wolſey a great traytor. downe, I conſider many thinges. Firſt that I neuer heard, or read, that any man being ſo great a traytor was ſo eaſely put to death. Then the naturall diſpoſition and inclination of the man, how yt his chief ſtudy, yea and all his felicitie and inward ioy hath euer bene to exerciſe that aungels wit of his (as my lord of Lincolne was wone to praiſe him) in driuing of ſuch driſtes to beguile all men and to binde the whole world with all. Wherefore I can none otherwiſe indge by an C. tokens euident vnto whomſoeuer hath a natural wit, but that this is alſo nothing ſaue a caſt of his olde practiſe: ſo that when God had wrapped him in his owne wiles that he wiſt not which way out, (for the Emperour preuailed for al the Cardinals treaſon: and the french children might not come home: and he had learned alſo of his necromancie, that this would be a iopardous yeare for him) what for the treaſon that he had Cardinall Wolſey cō mitted treaſon agaynſt the Emperour. wrought againſt the Emperour, and what for yt mony which he had borowed of the Commons, leaſt any riſing ſhould be againſt him, then he thought to vndoe his deſteny with his policies and went and put downe himſelfe vnder a colour (which the proceſſe of the tragedy well declareth) and ſet vp in his roome to miniſter forth, & to fight againſt God as he had begun, the chiefeſt of all his Secretaries, one nothing inferiour vnto his maſter in lying, faining, & bearing two faces in one hode, a whelpe that goeth not out of kinde from his ſyre, the chiefeſt ſtale wherewith the Cardinall caught the kinges grace, whome he called vnto the confirmation of al that he entended to perſuade, ſaying: If it like your grace, More is a learned man, and knoweth it: and is alſo a lay man, wherefore he Cardinall Wolſey preferred More to he Chauncelour. will not ſay otherwiſe then it is, for any parcialitie to vswarde. Which ſecretary, yet muſt firſt deſerue it wyth writing againſt Martin, and agaynſt the Obedience, and Mammon, and be come the proctour of Purgatorye, to write againſt y• ſupplicatiō of beggers.

And then to blinde the world withall, many quarrels were picked: the Treaſon layd to the Cardinall charge. Cardinall might not ſpeake with the kinges grace, the broad ſeale was fette away, high treaſon was layd to hys charge. i. that he breathed (heard I ſay) in the kinges face, when he had the french pockes, (O hypocrices) but the very treaſon that he had wrought, was not ſpoke of at all, nor ought worthy of a traytour done to him at all.

Then they called a Parliament (as though the golden world ſhould come againe) wherin the hypocri • s to bleare mens eyes withall, made a reformation of mortuaries and probates Mortunries, probate of Teſtamentes. of teſtamentes, the root yet left behind whence all that they haue for a time weeded out, will ſpring againe by litle and litle as before, if they as their hope is, may ſtop this light of Gods worde that is now abroad. They made a reformation alſo of pluralities of benefices, Pluralitie of benefices. ordayning that henceforth no man may come by pluralitie of benifices with vertue and conning, but with ſeruing for thē in y• court. Which what other thing is it ſaue playne ſymony? O blinde buſſerdes and ſhameleſſe hypocrites. What care they to do, whether agaynſt God or their own lawes, to flatter great men withall, & to blind thē. But harke here. The tithes were Tithes. ordayned at the beginning to finde the preachers, and the poore people which now goe a begging: ſo that the church wardens ought to take the benefices The Churchewardens haue bene accuſtomed to gather the tithes, and to geue the Pa •• o his reaſonable ſtipend, and to geue the re • to the poore. into their handes in the name of the pariſh, & deliuer the preacher of Gods word there dwellyng and preſēt a ſufficient liuing, & deuide the reſt among ye poore people. And the king is bound to maintaine that order, and not to reſiſt them except he will be an open tyraunt. Now I appele the conſciences of the kinges grace and of his lordes. What aunſwer will they geue when they come before Chriſt in ye laſt iudgement, for their robbing of ſo many ſoules in ſo many pariſhes, of Gods word, with holding euery man ſo many chaplaynes in their houſes wyth pluralities of benefices, and for the robbing Princes haue herein much to aunſwere. of ſo many poore and needy of their due and dayly foode, whoſe need for lacke of ſuccour cryeth to God continually for vengeaunce againſt them, which we ſee daily by a thouſand miſfortunes fall on them, and on theyr wiues and children. Let them read Exodus and Deutronomie, and ſee what they finde there. Yea and what ſhall ſo many chaplaines do? Firſt ſlay theyr ſoules, & then defile their wiues, their daughters, and their maydens, and laſt of all betray them.

When this reformation the coloure and cloke of their hipocriſy was made, then the ſpiritualtie came douking before the kinges grace, and forgaue him The loane firſt forgeuen by the Clergie. yt mony which they had lēt their pope, to bring in the temporalty, & to make thē after their example to do likewiſe, as louing ſubiects, & no leſſe kinde vnto their Prince thē the ſpiritualty. For their arſes were vpō thornes til y• lone was forgeuen, for feare of afterclaps. The loane forgeuē by the temporalitie. wherupon the tēporality forgaue their part alſo in hope of yt thy obteined not. For aſſone as the lone was forgeuē the parliament brake vp, becauſe our prelates, & their cōfederat frends had foūd y• they ſought, & caught ye fiſh for which they layed the bayt of all thoſe faces of reformations, and for which the Cardinall, to bring yt worlde into a fooles paradiſe, was compelled euē with his owne good will to reſigne his chauncellorſhyp, & that to whō he liſted him ſelfe. And as for the biſhoprike of Durham, The Byſhoprieke of Durhā. to ſay the very truth, he could not of good congruitie but reward his old chaplaine, and one of the chief of al his ſecretaries with all, ſtill Saturne, that ſo ſeldome ſpeaketh, but walketh vp & downe all day muſing and imagining miſchiefe, a douking hypocrite made to diſſemble.

Which for what ſeruice done in chriſtes Goſpell came he to the biſhoprike of London? Or what ſuch ſeruice did he therein? He burnt the new Teſtament, Tunſtall Byſhop of Durham brent the new Teſtament. calling it, Doctrinam perigrinam, ſtrainge learning. Yea verily: Looke how ſtrange his liuing in whoſe bloud that teſtament was made, was from the liuing of the pope: euen ſo ſtrainge is that doctrine from the popes law, in which onely, and in the practiſe therof is Tunſtal learned. Which alſo for what cauſe left he the biſhoprike of London? Euen for the ſame cauſe he tooke it after that he had long ſerued for it, couetouſnes and ambition. Neither is it poſſible naturally that there ſhould be any good Biſhop, ſo long as the biſſhoprickes be nothing ſaue worldlye A Biſhopricke is a ſuperfluous honor, and a lew de liberty. pompe and honour, ſuperfluous abundance of all maner riches and libertie to do what a man liſteth vnpuniſhed: thinges which onely the euill deſire, and all good men abhorre.

And aſſone as the Parliament was The Carnall clearely diſcharged. ended, the Cardinall had his charter, and gat him home: and all Biſſhops gat them euery foxe to his hole, leuing yet their attournies behinde them: to come againe themſelues aſſone as the conſtellation is ſomewhat ouerrunne, whereof they be afrayd.

¶ What the cauſe of all this miſchiefe is.

WHence commeth all this miſchief • Ʋerily it is the hand of God to auenge the wantonneſſe of great men, which will walke without the feare of God, folowing ye ſteps of the hye Prelates, contrary vnto their profeſſion, & to auenge alſo yt wrongs, the blaſphemies & ſubtil perſecuting of his word.

For when Martin Luther had vttered the abhominations of the Pope, and his clergy with Gods worde, and diuers bookes were come into England: our Cardinall thought to finde a remedy againſt that well enough, and ſent to Rome for this vaine title, Defender of the fayth: which the Ʋicar of Defēder of the fayth. Croydon preached, that the Kynges grace would not loſe for all London, and xx. mile round about it. Neyther is it maruell, for it hath coſt more then London and xl. mile about it is able to make (I think) at this houre, beſide the effuſion of innocēt bloud that was offred vnto the idoll, and dayly is offred therto. When this glorious name was come from our holy father, the The title of the defē dour of the fayth came frō Rome. Cardinall brought it vnto the Kinges grace at Greenwich. And though the king had it already and had read it, yet againſt the morning, were all the lordes & gentlemen that could in ſo ſhort ſpace be gathered together, ſent for, to come and receaue it in with honour. And in the morning after, the Cardinall gat him through the backſide into the frier obſeruantes. And part of the The Popiſhe and vayne glorious maner of Cardinal Wolſey. gentils went round about, and welcommed him from Rome, as repreſenting the Popes perſon: part met him halfe way: part at the court gate: and laſt of all the kings grace him ſelf met him in the hall, and brought him vp in to a great chamber, where was a ſeate prepared on hye for the Kinges grace and the Cardinal, while the Bull was read: in ſo much that not the wiſe onely, but men of meane vnderſtanding laughed the vaine pomp to ſcorne, not far vnlike to the receauing of the Cardinals hatte. Which whē a ruffian had brought vnto him to Weſtminſter vnder his cloke, he clothed the meſſenger The Cardinals hat. in rich aray, and ſent him backe to Douer againe, and appoynted the Biſhop of Canterbury to meete him, and then an other company of lordes and gentles I wotte not how oft, ere it came The falſeſt and vaineſt Cardinall that euer was. to Weſtminſter, where it was ſet on a cupborde and tapers about, ſo that the greateſt Duke in the lande muſt make curteſie thereto: yea and to his empty ſeat he being away.

And ſhortly for lacke of authoritie of Gods worde Martin muſt be condemned by the authoritie of the king. And the kinges grace to claw the Pope againe muſt make a booke, in which to proue all that they would haue ſtabliſhed, for lacke of ſcripture, yea and contrary to the opē ſcripture, is made this mighty reaſon: Such prelates are the The chirch erreth. if y• pope and biſhops be the chirch. church, and the church cannot erre, and therfore all that they do is right, & we ought to beleeue them without any ſcripture, yea and though the ſcripture be contrary. Wherefore God offended with ſuch blaſphemy, to make his enemies feele that they woulde not ſee in the open ſcripture, nor in the practiſe of their liuings and doings cleane contrary vnto the ſcripture, and vnto the liuing of Chriſt and his Apoſtles, this viij. hundred yeares, hath poured his wrath vppon vs, and hath ſnared the wiſe of the world with the ſubtlety of their owne wittes.

Moreouer when Marten Luther had Marten Luther ſubmitted him ſelf to king Henry viij. ſubmitted himſelfe in an epiſtle, let his grace conſider what aunſwer he gaue agayne. Where is the glory of yt great prayſe become that his grace gaue the Cardinall for his goodly actes and benefites which all the common wealth of the whole realme ſhould feele?

And More among his other blaſphemies More is proued a lyer. in his Dialogue ſayth, that none of vs dare abide by our fayth vnto the death: but ſhortly thereafter, God to proue More, that he hath euer bene a falſe lyar, gaue ſtrength vnto his ſeruaunt Sir Thomas Hitton, to confeſſe, Sir Thomas Hittō and that vnto the death, the faith of his holy ſonne Ieſus, which Thomas, the Biſſhops of Canterbury and Rocheſter, after they had dieted and tormented him ſecreatly, murthered at Maydſtone moſt cruelly.

I beſech the kings moſt noble grace therefore to conſider all the wayes by which the Cardinall and our holy Biſhops haue lead him, ſince he was firſt king, and to ſee wherunto al the pride, pompe, and vaine boaſt of the Cardinall is come, and how God hath reſiſted him and our Prelates in all theyr wiles. Wee hauing nothing to do at all, haue medled yet in all matters, and haue ſpent for our prelats cauſes more then all Chriſtendome, euen vnto the vtter beggering of our ſelues, & haue gotten nothing but rebuke and ſhame & hate among all nations, and a mocke and a ſcorne thereto of them whome we haue moſt holpen.

For the Frenchmen (as the ſaying is) of late dayes made a play or a diſguiſing at Paris, in which the Emperour daunſed with the Pope, and the A daunce in Paris. French king, and weried them, the K. of England ſitting on a hye bentch, and looking on. And when it was aſked, why he daunſed not, it was aunſwered, that he ſate there, but to pay the miniſtrels their wages onely.

As who ſhould ſay, we payd for all mens daunſing. We monyed the Emperour openly, and gaue the Frenche men double and treble ſecretly, and to the Pope alſo. Yea and though Fardinandus had money ſent him openly to blinde the world withall: yet the ſaying is throughout all Douchland, that we ſent money to the king of Pole, and to the Turke alſo, and that by help of our mony Fardinandus was driuen out of Hungarie. Which thing though it were not true, yet it will breed vs a • cab at the laſt, and gette vs with our medling, more hate then we ſhall be able to beare, if a chaunce come: vnleſſe that we waxe wiſer betime.

And I beſech his grace alſo to haue mercy of his own ſoule, and not to ſuffer Here Tindal prayeth for y• ceaſing of perſecution. Chriſt, and his holy Teſtament to be perſecuted vnder his name any longer, that the ſword of the wrath of god may be put vp againe, which for that cauſe no doubt is moſt chiefly drawne.

And I beſeech his grace to haue cō paſſion on his poore ſubiectes, which haue euer bene vnto his grace both obediente, louing, and kinde: that the realme vtterly periſhe not, wyth the wicked counſell of our peſtilent prelates. For if his grace which is but a man, ſhould dye, the lordes and commons not knowing who hath moſt right to enioy the crowne: the realme could not but ſtande in great daunger.

And I exhorte the lordes temporall of the realme, that they come and fall before the kinges grace, and humblye deſire his maieſtie to ſuffer it to be tryed, who of right ought to ſucced, and if he or ſhe fayle who next, yea and who third. And let it be proclamed openly. Tindall pro • eth the vnderſtanding of ſuch as of right ſhould ſucceed to the crowne. And let al the lords temporal be ſworn therto, and all the knightes, & ſquires, and gentlemen, and the commons aboue xviij. yeares old, that there be no ſtrife for the ſucceſſion. For if they trye it by the ſworde, I promiſe them, I ſee none other likelyhode, but that as the Cardinall hath prophecied it will coſt the realme of England.

And all that be ſworne vnto the cardinall, I warne them yet once againe to breake their othes, as I did in the obedience. And all my lord Cardinals Tindall warneth al the Cardinals ſecretaries to repent and turne to God. priuy ſecretaries and ſpyes, by whom he worketh yet I warne thē to beware betime. My lord Cardinall though he haue the name of all, yet he wrought not all of his owne brayne: but of all wilye and exerciſed in miſchiefe, he called vnto him the moſt experte, and of their counſell and practiſe, gathered that moſt ſeemed to ſerue his wicked purpoſe.

And all that be confederate with the Cardinall, and with the Biſhops vpō any ſecret appointment be they neuer ſo great, I rede thē to break their bondes, A generall exhortation to all kinds of people. and to follow right by the playne and open way, and to be content, and not too ambitious: for it is now euill climing, the boughes be brittle. And let them looke well on the practiſe of Biſhops, how they haue ſerued all other men in tunes paſt, and into what troubles they haue brought them that were quiet. Many a man both great & ſmall haue they brought to death in England, euen in my dayes (beſide in times paſt) whoſe bloud God wil ſeek once. Let them learne at the laſt that it is but the caſt of the Biſhops to receaue Popiſh biſſhops make no accompt of periury. the ſacrament with one man ſecretly vpon one purpoſe, and with an other man as ſecreatly vppon the contrary to deceaue al parties. For of periury they make as much conſcience, as a dog of a bone: for they haue power to diſpence with all thing, thinke they.

At the beginning of the warre betwene the Frenchking and the Emperour, the prognoſtication ſaid yeare by yeare, that there ſhould be great labor for peace: but it ſhall not come to paſſe, for there is Bicorporeū, or Corpus neutrum, that commeth betwene and letteth it: that is to ſay, a body that is neither The ſpiritualtie are neither of y• 〈◊〉 ſide nor of the other for there is no truth in them more then ſhall ſerue their turne. nother, or holdeth on neither part: and that body is the ſpiritualtie, which hold but of thēſelues onely. For when any Ambaſſadors goe betwene to entreat of peace, the biſhops are euer the chief, which though they make a goodly oration for the peace openly to deceaue the lay men, yet ſecreatly by the biſſhops of the ſame countrie, they caſt a bone in the way, and there can be no peace, vntill the peace be for their profite, let it coſt in the meane ſeaſon what bloud it will.

And as for them which for luker, as Iudas, betraye the truth, and write agaynſt their conſciences, and which for honour as Balaam, enforce to curſe the people of God: I would fayne (if their hartes were not to hard) that they dyd repent. And as fayne I would that our prelates did repent, if it were poſſible for them to prefer Gods honour before their owne.

And vnto all ſubiectes I ſay, that they repent. For the cauſe of euill rulers is the ſinne of the ſubiectes, teſtifyeth the Scripture. And the cauſe of An admonition to all ſubiectes. falſe preachers is, that the people haue no loue vnto the truth, ſayth Paule. 2. Theſ. 2. We be all ſinners an hundred times greater then all that we ſuffer. Let vs therfore ech forgeue other, remembring the greater ſinners the more welcome, if we repent, according to the ſimilitude of the riotous ſonne. Luc. 15. For Chriſt dyed for ſinners and Luk. 15. is their ſauiour, and hys bloud theyr treaſure to pay ſor their ſinnes. He is that fatted calf which is ſlaine to make them good cheare withall, if they will repent, and come to their father again. And his merites is that goodlye rayment, to couer the naked deformities of our ſinnes.

Theſe be ſufficient at this time, although I could ſay more, and though other haue deſerued that I more ſayd: yea, and I could more deeply haue entred into the practiſe of our Cardinall, but I ſpare for diuers conſiderations, and namely for his ſake, which neuer ſpared me, nor any faythfull frende of his owne, nor any that told him truth, nor ſpareth to perſecute the bloud of Chriſt in as cleare light as euer was, and vnder as ſubtile colour of hypocriſie as euer was any perſecutiō ſince the creation of the world. Nether haue I ſayd for hate of any perſon or perſons, Here Tindall ſheweth himſelf to be voyde of malice to any priuate perſon. God I take to recorde: but of their wickednes onely, and to cal them to repentaunce, knowledging that I am a ſinner alſo, and that a greeuous. Howbeit it is a deuiliſh thing and a merciles, to defend wickednes againſt the open truth, and not to haue power to repent. And therefore I doubt not, if men will not be warned hereby, but that God will vtter more practiſe by whome he will, and not ceaſe vntill he haue broken the bonde of wilie hypocrites which perſecute ſo ſubtelly.

And finally if the perſecution of the God is mercyfull to the ignoraunt, but he pleaſeth the malicious & wilful offēder. kinges grace, and of other temporall perſons conſpiring with the ſpiritualtie be of ignoraunce, I doubt not but that theyr eyes ſhall be opened ſhortly and they ſhal ſee & repent & God ſhall ſhew them mercy. But and if it be of a ſet malice againſt the truth, and of a grounded hate againſt the law of God by the reaſō of a full conſent they haue to ſinne, and to walke in their olde wayes of ignorauncie, wherunto (being now paſt all repentance) they haue vtterly yelded themſelues to follow wt ful luſt without bridle or ſnaffle, which is the ſinne agaynſt the holy Ghoſt: then ye ſhall ſee euen ſhortly that God ſhall turne the poynt of the ſwoorde wherewith they now ſhedde Chriſtes bloud, homeward to ſhed their owne again after the enſamples of the bible.

And let them remember that I well The obedience of 〈◊〉 Chriſten man written three yeares before this booke. toward iij. yeares agone to preuent al occaſions and all carnall beaſtes that ſeeke fleſhly liberty, ſent forth the true obedience of a chriſten man which yet they condemned, but after they had condemned the New Teſtament, as right was whence the Obedience hath his authoritie. Now then if when the light is come abroad, in which theyr wickednes cā not be hid, they finde no ſuch obedience in the people vnto their old tyranny, whoſe fault is it? This is a ſure concluſion: none obedience that is not of loue can not long endure: and in your deedes can no man ſee any cauſe of loue: and the knowledge of Chriſt, for whoſe ſake onely a man wold loue you though ye were neuer ſo euill, ye perſecute. Now thē if any diſobedience riſe ye are the cauſe of it your ſelues.

Say not but that ye be warned.

A Pathway into the holy Scripture, made by William Tyndall.

I Do maruell greatly, derely beloued in chriſt, that euer any mā ſhuld repugne or ſpeake againſt the Scripture to be had in euery lāguage and that of euery man. For I thought Scriptures ſhould be tranſlated into ••• ry language. that no man had bene ſo blinde to aſke why light ſhould be ſhewed to thē yt walke in darkenes, where they cā not but ſtomble, and where to ſtomble, is the daunger of eternall damnation: other ſo deſpightfull that he would enuie any mā (I ſpeake not his brother) ſo neceſſary a thyng: or ſo Bedlem mad to affirme that good is yt naturall cauſe of euill, and darkenes to procede out of light, that lying ſhould be grounded in truth and verity, and not rather cleane contrary, that light deſtroyeth darkenes and veritie reproueth all maner lying.

Neuertheleſſe ſeyng that it hath pleaſed God to ſend vnto our Engliſh men, euen to as many as vnfaynedly deſire it, the Scripture in their mother toūg, cōſidering that there be in euery place falſe teachers and blind leaders, that ye ſhould be deceaued of no man, I ſuppoſed it very neceſſary to prepare The cauſe of the edition of this Pathway. this Pathway into the Scripture for you, that ye might walke ſurely & euer know the true frō the falſe. And aboue all to put you in remembraunce of certaine pointes, which are: that ye well vnderſtand what theſe wordes meane. The old Teſtament. The new Teſtament. The law. The Goſpell. Moſes, Chriſt, Nature, Grace. Workyng and beleuing. Dedes and faith. Leſt we aſcribe, to the one that which belongeth to the other, and make of Chriſt, Moſes, of the Goſpell the Law, deſpiſe grace and robbe fayth: & fal from meke learnyng into idle deſpitions, brawlyng and ſcoldyng about wordes.

The old Teſtament is a booke, What are contayned in the old Teſtamēt. wherein is written the law of God, & the dedes of them which fulfill them, & of them alſo which fulfill them not.

The new Teſtament is a booke, wherein are conteined the promiſes of The contentes of the newe Teſtamēt. God and the dedes of them which beleue them or beleue them not.

Euangelion (that we call the Goſpel) is a Breke word, and ſignifieth good, mery, glad and ioyfull tydinges, that The Etymologie of this worde Euangeliō maketh a mans hart glad, and maketh him ſing, daunce and leape for ioy. As when Dauid had killed Goliath the gyaunt, came glad tydinges vnto the Iewes, that their fearefull and cruell enemy was ſlayne, and they deliuered out of all daunger: for gladnes wherof, they ſong, daunced, and were ioyful. In like maner is the Euangelion of God (which we call Goſpell, and the new Teſtament) ioyfull tydinges and as ſome ſay: a good hearing publiſhed by the Apoſtles throughout all the world, of Chriſt the right Dauid how that hee hath fought with ſinne, with death, and the deuil, & ouercome them. wherby all men that were in bondage to ſinne woūded with death, ouercome of the deuill, are without their owne merites or deſeruinges, loſed, iuſtified reſtored to life and ſaued, brought to libertie and reconciled vnto the fauour of God & ſet at one with him agayne: whiche tydinges as many as beleue laude, prayſe, & thanke God, are glad, ſyng and daunce for ioy.

This Euangelion or Goſpell (that is Euangeliō is called the newe Teſtamēt. to ſay, ſuch ioyfull tydinges) is called y• new Teſtament. Becauſe that as a mā whē he ſhall dye appointeth his goods to be dealt & diſtributed after his death among them whiche he nameth to bee his heyres. Euen ſo Chriſt before hys death commaūded and appointed that ſuch Euangelion, Goſpell, or tydynges ſhould be declared throughout all the world, and therewith to geue vnto all that repent and beleue all his goodes: that is to ſay, his lyfe wherewith hee ſwalowed and deuoured vp death: hys righteouſnes, wherewith he baniſhed ſinne: his ſaluatiō, wherwith he ouercame eternall damnation. Now cā the No greater comfort can happen to a ſinner being penitent thē the promiſes of the Goſpell. wretched man (that knoweth him ſelfe to be wrapped in ſinne, and in daūger to death & hell) heare no more ioyous a thyng, them ſuch glad and comfortable tydinges of Chriſt. So that he can not but be glad and laugh frō the low bottome of his hart, if hee beleue that the tydinges are true. The Goſpell was promiſed of God in the old Teſtamēt by the Prophets.

To ſtrēgth ſuch ſayth with all, God promiſed this his Euangelion in the old Teſtament by the Prophetes (as Paul ſayth Rom. 1.) How that he was choſē out to preach Gods Euāgeliō, which he before had promiſed by the Prophetes in the Scriptures that treate of his ſonne which was borne of the ſede of Dauid. In the Gene. iij. God ſayth to the Serpent: I wil put hatred betwen thee and the woman, betwen thy ſeede and her ſede, that ſelfe ſede ſhall treade thy head vnder foote. Chriſt is this Chriſt hath ouer▪ throwen ye deuill, and all hys power. womās ſeede, he it is that hath troden vnder foote the deuils head, that is to ſay, ſinne, death, hell, & all his power. For without this ſeede can no man anoyde ſinne, death, hell, and euerlaſting damnation.

Agayne Gene. xxij. God promiſed Abraham ſaying: in thy ſeede ſhall all the generations of the earth be bleſſed. Chriſt is that ſeede of Abraham ſayth S. Paule Gala. iij. He hath bleſſed all the world through the Goſpell. For where Chriſt is not, there remaineth the curſe that fell on Adam as ſoone as he had ſinned, ſo that they are in bō dage vnder the damnation of ſinne, death, and hell. Againſt this curſe bleſſeth now the Goſpell all the world, in aſmuch as it cryeth opēly, vnto all that knowledge their ſinnes and repēt ſaying: who ſoeuer beleueth on the ſede of Abraham ſhalbe bleſſed, that is, he ſhal be deliuered from ſinne, death and hell, and ſhall hence forth continue righteous, and ſaued for euer, as Chriſt hym ſelfe ſayth (in the xj. of Iohn.) He that beleueth on me ſhall neuer more dye.

The law (ſayth Iohn. i.) was geuē by Moſes: but grace and verity by Ieſus The 〈◊〉 was geuen by Moſes, grace and truth by Ieſus Chriſt. Chriſt. The law (whoſe miniſter is Moſes) was geuen to bryng vs vnto the knowledge of our ſelues, that we might thereby feele and perceaue what we are of nature. The law cōdemneth vs and all our deedes, and is called of Paule (in the ij. Cor. iij.) the miniſtration of death. For it killeth our conſciences and driueth vs to deſperation, The lawe requireth of vs that whiche is impoſſible for our nature to do. in as much as it requireth of vs that which is vnpoſſible for our nature to do. It requireth of vs the deedes of an whole man. It requireth perfect loue from the low bottome and grounde of the hart, as well in all thinges whiche we ſuffer, as in the thinges which we do. But ſayth Iohn in the ſame place, grace and veritie is geuē vs in Chriſt. So that when the law hath paſſed vpō When the law hath condemned vs, Chriſt graunteth vs free pardon. vs, and condemned vs to death (which is his nature to do) then haue we in Chriſt grace, that is to ſay fauour, promiſes of life, of mercy, of pardon, freely by ye merites of Chriſt, & in Chriſt haue we veritie & truth, in that God for his ſake fulfilleth all his promiſes to them that beleue. Therfore is y• Goſpell the miniſtration of life. Paule calleth it in the fore rehearſed place of the Cor. ij. the miniſtration of the ſpirite and of righteouſnes. In the Goſpell when we beleeue the promiſes, we receaue the ſpirit of life, and are iuſtified in the bloud of Chriſt from all thyngs wherof the law condemned vs. And we receaue loue vnto the law and power to fulfill it, and grow therein dayly. Of Chriſt it is written in the fore rehearſed Ioh. i. this is he of whoſe aboundaunce or fulnes, all we haue receaued, grace for grace, or fauour for fauour. That is to ſay, for the fauour that God hath to his ſonne Chriſt, he geueth vnto vs his fauour & good wil & al giftes of his grace as a father to his ſonnes. As affirmeth Paule ſaying: whiche loued vs in his beloued before the creation of y• world. So y• Chriſt bringeth the loue of God vnto vs and not our owne holy woorkes. Chriſt is made Chriſt is Gods mercy ſtoole, ſo that no mercy commeth from God, but through Chriſt. Lord ouer all, and is called in Scripture Gods mercy ſtole, who ſoeuer therfore flyeth to Chriſt, can neither heare nor receaue of God any other thyng ſaue mercy.

In the old Teſtamēt are many promiſes, which are nothyng els but the Euāgelion or Goſpel, to ſaue thoſe yt beleued thē frō yt vengeaunce of the law. And in the new Teſtament is oft made mention of the law, to cōdemne them, which beleue not the promiſes. Moreouer the law and Goſpell may neuer be ſeparate: for the Goſpel and promiſes ſerue but for troubled conſciences, which are brought to deſperation and feele the paynes of hell and death vnder the law, and are in captiuitie and bondage vnder the law. In all my dedes I muſt haue the law before me to condemne myne vnperfectnes. For all that I do (be I neuer ſo perfect) is yet damnable ſinne, when it is compared to the law, whiche requireth the ground and bottome of myne hart. I muſt therefore haue alwayes the law in my ſight, that I may be meke in the The law muſt euer be in ſight to make vs humble ſpirited: & the goſpel alſo before our • yes to comfort vs. ſpirite, and giue God all the laude and prayſe, aſcribyng to him all righteouſnes, and to my ſelfe al vnrighteouſnes and ſinne. I muſt alſo haue the promiſes before myne eyes, that I diſpayre not, in which promiſes I ſee the mercy, fauour, and good will of God vpon me in the bloud of hys ſonne Chriſt, which hath made ſatiſfaction for myne vnperfectnes, and fulfilled for me, that which I could not do.

Here may ye perceaue that two maner of people are ſore deceaued. Firſt Two maner of people deceaued, thoſe which iuſtifie thēſelues by thſe workes: & thoſe that through their blinde opinion of faith vtterly per • ert the liuely fayth. they whiche iuſtifie them ſelues with outward dedes, in that they abſtayne outwardly frō that which the law forbiddeth, and do outwardly that which the law commaundeth. They compare them ſelues to open ſinners and in reſpect of them iuſtifie them ſelues condemning the open ſinners. They ſet a vayle on Moyſes face and ſee not how the law requireth loue from the bottome of the hart and that loue onely is the fulfilling of the law. If they dyd they would not condemne their neighbours. Loue hydeth the multitude of ſinnes, ſayth S. Peter in his firſt Epiſtle. For whom I loue from the deepe bottome & grounde of myne hart him condemne I not, neither recken his ſinnes, but ſuffer his weakenes & infirmitie, as a mother the weakenes of her ſonne, vntill he grow vp into a perfect man.

Thoſe alſo are deceaued which with out all feare of God geue them ſelues vnto all maner vices with ful conſent, and full delectation, hauyng no reſpect to the law of God (vnder whoſe vengeaunce they are locked vp in captiuitic) but ſay: God is mercyfull & Chriſt dyed for vs, ſuppoſing that ſuch dreaming & imaginatiō is that fayth which is ſo greatly cōmended in holy Scripture. Nay that is not faith, but rather a foliſh blind opinion ſpringing of their owne corrupt nature, and is not geuē them of the ſpirite of God but rather of the ſpirite of the deuill, whoſe fayth, now a dayes, the Popiſh compare and make equall vnto the beſt truſt, confidence and belefe that a repenting ſoule can haue in the bloud of our Sauiour Ieſus, vnto their owne confuſion, ſhame & vtteryng what they are with in. But true faith is (as ſayth the Apoſtle Paule) the gift of God and is geuē to ſinners after the law hath paſſed vppon them and hath brought their conſciences vnto the brim of deſperation, and ſorowes of hell.

They that haue this right faith, conſēt to the law that it is righteous, and good, and iuſtifie God which made the He that hath a right fayth deliteth in the law althogh his weaknes can not fulfill the ſame. law, and haue delectation in the law (notwithſtanding that they cā not fulfill it as they would for their weakenes) and they abhorre what ſoeuer the law forbiddeth, though they can not all wayes auoyde it. And their great ſorrow is, becauſe they can not fulfill the will of God in the law, and the ſpirite that is in them cryeth to God night & day for ſtrength and helpe with teares (as ſayth Paul) that can not be expreſſed with toung. Of which thinges the belefe of our Popiſh or of their father, whom they ſo magnifie for his ſtrong faith hath none experience at all.

The firſt, that is to ſay, he whiche iuſtifieth him ſelfe with his outward He that iuſtifieth him ſelfe reiecteth yt law & priuiſes. deedes, conſenteth not to the law inward, neither hath delectation therin, ye, he would rather that no ſuch law were. So iuſtifieth he not God, but hateth him as a tyraunt, neither careth he for the promiſes, but will with his owne ſtrength be ſauiour of him ſelfe: no wiſe glorifieth he God, though he ſeme outward to do.

The ſecond, that is to ſay, the ſenſuall perſon, as a voluptuous ſwyne, The voluptuous perſon. neither feareth God in his law, neither is thankefull to him for his promiſes and mercy, which is ſet foorth in Chriſt to all them that beleue.

The right Chriſten man conſenteth to the law that it is righteous, and iuſtifieth A true chriſtian. God in the law, for he affirmeth that God is righteous and iuſt, which is author of the law, he beleueth the promiſes of God, & iuſtifieth God, iudgyng him true and beleuyng that he will fulfill his promiſes: with the law he condemneth him ſelfe and all his dedes, and geueth all the prayſe to God. He beleueth the promiſes, and aſcribeth all truth to God: thus euery where iuſtifieth he God, and prayſeth God.

By nature through the fall of Adam are we the children of wrath, heyres of the vengeaunce of God by byrth, yea and from our conceptiō. And we haue our felowſhip with the damned deuils vnder the power of darkenes and rule of Sathan, while we are yet in our mothers wombes, and though we ſhewe not forth the frutes of ſinne, as ſoone as we be borne, yet are we full of the naturall poyſon whereof all ſinnefull deedes ſpryng, and can not but ſinne outwardes (be we neuer ſo young) as ſoone as we be able to woorke if occaſion be geuen, for our nature is to do ſinne as is the nature of a Serpent to ſtynge. And as Serpent yet young, or yet vnbrought forth is full of poyſon, A proper ſimilitude. and can not afterward (when the tyme is come and occaſion geuen) but bryng foorth the frutes therof. And as an adder, a tode, or a ſnake is hated of man (not for the euill that it hath done, but for the poyſon that is in it and hurt which it can not but do) ſo are we hated of God for that naturall poyſon which is cōceaued and borne with vs, before we do any outward euill. And as the euil, which a venemous worme doth, maketh it not a Serpent: but becauſe it is a venemous worme, doth it euill and poyſoneth, and as the frute maketh not the tree euill: but becauſe it is an euill tree, therfore bryngeth it foorth euill frute, when the ſeaſon of frute is. Euen ſo do not our euill dedes make vsfirſt euill though ignorance & blindnes through euill workyng hardeneth vs in euill & maketh vs worſe and worſe: but becauſe that of nature we are euill, therefore we both thinke and do euill, and are vnder vengeaūce vnder the law, conuict to eternal damnation by the law, and are contrary to the will of God in all our will, and in all thynges conſent to the will of the tende.

By grace (that is to ſay by fauour) We are plucked frō Adam, and graffed in Chriſt by grace. we are plucked out of Adā the ground of all euill, and graffed in Chriſt the roote of all goodnes. In Chriſt God loued vs his elect and choſen, before the world began, and reſerued vs vnto the knowledge of his ſonne and of his holy Goſpell, and when the Goſpell is preached to vs openeth our hartes, and geueth vs grace to beleue and putteth the ſpirite of Chriſt in vs, and we know him as our father moſt mercyfull, and conſent to the law, and lone it inwardly in our hart, and deſire to fulfill it, and ſorrow becauſe we can not: which will (ſinne we of frailtie neuer ſo much) is ſufficient till more ſtrength bee geuen vs; the bloud of Chriſt hath made ſatiſfaction for the reſt: the bloud of Chriſt hath obteyned The bloud of Ieſus hath obtained al thinges for vs of God. all thyngs for vs of God. Chriſt is our ſatiſfaction, redemer, deliuerer, ſauiour from vengeaunce and wrath. Obſerue and marke in Paules, Peters & Iohns Epiſtles & in the Goſpell what Chriſt is vnto vs.

By faith are we ſaued onely in beleuyng the promiſes. And though fayth be neuer without loue & good workes, yet is our ſauing imputed neither to loue nor vnto good workes but vnto faith onely. For loue and woorkes are vnder the law which requireth perfection, and the ground and fountayne of the hart, and damneth all imperfectnes. Now is fayth vnder the promiſes, which damne not: but geue pardō grace, mercy, fauour, and what ſoeuer is contayned in the promiſes. Sundry ſortes of righteouſnes.

Righteouſnes is diuers: for blynd reaſō imaguieth many maner of righteouſneſſes. There is the righteouſnes of workes (as I ſayd before) when the hart is a way and is not felt how the law is ſpirituall and can not be fulfilled, but from the bottome of the hart. As the iuſt miniſtration▪ of all maner of lawes, and the obſeruyng of them, for a worldlye purpoſe and for our owne profite and not of loue vnto our neighbour without all other reſpect, and morall vertues wherein Philoſophers put their felicity and bleſſednes, whiche all are nothyng in the ſight of God in reſpect of the lyfe to come. There is in like maner the iuſtifying of ceremonies whiche ſome imagine their owne ſelues, ſome counterfaite other, ſaying, in their blynd reaſō: ſuch holy perſons dyd thus and thus, and they were holy men, therfore if I do ſo likewiſe I ſhall pleaſe God: but they haue none aūſwere of God, that, that pleaſeth. The Iewes ſeke righteouſnes in their ceremonies which god gaue vnto them not for to iuſtifie: but to deſcribe and paynt Chriſt vnto thē, of which Iewes teſtifieth Paule ſaying: how that they haue affection to god: but not after knowledge, for they go about to ſtabliſh their owne iuſtice, and are not obedient to the iuſtice or righteouſneſſe that commeth of God, which is the forgeueneſſe of ſinne in Chriſtes bloud vnto all that repent and beleue. The cauſe is verely, that Mās ſenſuall reaſon can not perceaue the vertue of Chriſtes bloud. except a man caſt away his owne imagination and reaſon, he can not perceaue God, and vnderſtand the vertue & power of the bloud of Chriſt. There is a full righteouſnes, when the law is fulfilled from the ground of the hart. This had neither Peter nor Paule in this life perfectly: vnto the vttermoſt, that they could not be perfecter but ſighed after it. They were ſo farreforth bleſſed in Chriſt, that they hungred and thyrſted after it. Paule had this thyrſt, he conſented to the law of God, that it ought ſo to be, but he found an other luſt in his members cōtrary to the luſt & deſire of his mynde that letted him, and therefore cryed out ſaying: Oh wretched man that I am: who ſhall deliuer me from this body of death? thankes bee to God through Ieſus Chriſt. The righteouſnes that before God is of value, is to beleue the promiſes of God, after the law hath confounded the conſcience. As when the temporall law ofttymes condenmeth the thefe or murtherer & bringeth him to execution, ſo that he ſeeth nothyng before him but preſent death, and then commeth good tydinges, a charter frō the kyng and deliuereth hym. Likewiſe when Gods law hath brought the ſinner into knowledge of himſelfe, and hath confounded his conſcience, & opened vnto him the wrath and vengeaunce of God, then commeth good tydinges, the Euangelion ſheweth vnto him the promiſes of God in Chriſt, and how that Chriſt hath purchaſed pardon for him, hath ſatiſfied the law for him and peaſed the wrath of God. And the poore ſinner beleueth, laudeth and thāketh God, through Chriſt, and breaketh out into exceedyng inward ioy and gladnes, for that he hath eſcaped ſo great wrath, ſo heauy vengeaunce, ſo fearefull and ſo euerlaſtyng a death. And he henceforth is an hūgred and a thurſt after more righteouſnes, that he might fulfill the law, & mourneth continually commendyng hys weakenes vnto God in the bloud of our Sauiour Chriſt Ieſus.

Here ſhall ye ſee compendiouſly and playnly ſet out the order and practiſe of euery thyng afore rehearſed.

The fall of Adam hath made vs Adams fall brought vs in bondage to the deuill. heyres of the vengeaunce and wrath of God and heyres of eternall damnatiō. And hath brought vs into captiuitie and bondage vnder the deuill. And the deuill is our Lord, and our ruler, our head, our gouernour, our Prince, yea and our God. And our will is locked and knit faſter vnto the will of the deuill, then could an hundred thouſand chaines bynde a man vnto a poſt. Ʋnto the deuils will conſent we, with all our hartes, with all our myndes, with all our might, power, ſtrēgth, will and luſt: ſo that the law and will of the deuill is written as well in our harts as in our members, and we runne headlong after the deuill with full ſeale, and the whole ſwyng of all the power we haue: as a ſtone caſt vp into the ayre cōmeth downe naturally of his owne ſelfe with all the violence and ſwyng of his owne wayght. With what poyſon deadly, and venemous hate, hateth The natural corruption of the myndes of Adams heyres playnly ſ •• forth. a man hys enemy? With howe great malice of mynde inwardly do we ſlea and murther? With what violence and rage, yea and with how feruent luſt commit we aduoutrie, fornication, and ſuch like vncleannes? with what pleaſure and delectation inwardly ſerueth a glotton his belly? With what diligence deceaue we? How buſily ſeke we the thinges of this world? What ſoeuer we doe, thinke, or imaginne, is abhominable in the ſight of God. For we can referre nothyng vnto the honour of God: neither is his law or will written in our members or in our hartes: neither is there any more power in vs to folow the will of God then in a ſtone to aſcende vpward of hys owne ſelfe. And beſide that we are as it were a ſlepe in ſo depe blindnes, that we cā neither ſee, nor feele in what miſery, thraldome, and wretchednes we are in, till Moſes come and wake vs, and publiſh the law. When we heare the law truly preached, how that we ought to loue and honour God with all our ſtrength and might, from the low bottome of the hart: becauſe he hath created vs, and both heauen and earth for our ſakes and made vs Lord therof: and our neighbours (yea our enemies) as our ſelues inwardly from the grounde of the hart, becauſe God hath made them after the likeneſſe of his owne image, & they are his ſonnes as well as we, and Chriſt hath bought them with his bloud and made them heyres of euerlaſtyng lyfe as well as vs: And how we ought to do what ſoeuer God biddeth, and abſteine from what ſoeuer God forbiddeth, with all loue and mekenes, with a feruent and a burnyng luſt from the center of the hart, then begynneth the conſcience to rage againſt the law, and againſt God. No ſea, be it neuer ſo great a tempeſt, is ſo vnquiet. For it is not poſſible for a naturall mā to cōſent to the law, that it ſhould be good, or that God ſhould be righteous, which maketh the law: in as much as it is contrary vnto hys nature and damneth him and all that he cā do, & neither ſheweth him where to fetch helpe nor preacheth any mercy, but onely ſetteth mā at variaunce with God, as witneſſeth Paule Rom. iiij. and prouoketh hym and ſtyrreth hym to rayle on God and to blaſpheme him as a cruell tyraunt. For it is not poſſible Man before his regeneratiō, can not thinke wel of God. for a mā, till he be borne agayne, to thinke that God is righteous to make hym of ſo poyſon a nature, either for his own pleaſure or for the ſinne of an other man, and to geue him a law that is impoſſible for him to do or to cōſent to: his witte, reaſon, and will beyng ſo faſt glued, yea nayled and chayned vnto the will of the deuill. Neither can any creature louſe the bondes, ſaue the bloud of Chriſt onely.

This is captiuitie and bondage whence Chriſt deliuered vs, redemed, and louſed vs. His bloud, his death, his pacience, in ſuffering rebukes and wronges, his prayers and faſtynges his mekenes and fulfillyng of the vttermoſt point of the law, peaſed the wrath of God, brought the fauour of God to vs agayne, obteined that God ſhould loue vs firſt, and be our father, and that a mercyfull father, that will conſider our infirmities and weakenes, and wil geue vs his ſpirite agayn (which was taken away in the fall of Adam) to rule, gouerne, & ſtrength vs, and to breake the bondes of Sathan, wherein we were ſo ſtraite bounde. When Chriſt is thus wiſe preached, & the promiſes rehearſed which are contained in the Prophetes, in the Pſalmes, and in diuers places of the fiue bookes of Moſes: which preachyng is called the Goſpell or glad tydinges: The harts of the elect • do euē melt at the preachyng of Gods mercy, and Chriſtes kyndnes. then the hartes of them which are elect and choſē, begyn to waxe ſoft and melt at the bounteous mercy of God, and kyndnes ſhewed of Chriſt. For when the Euangelion is preached, the ſpirite of God entreth into them, which God hath ordeined and appoynted vnto eternall lyfe, and openeth their inward eyes, and worketh ſuch belefe in them. When the wofull conſciences feele and taſt how ſwete a thyng the bitter death of Chriſt is, & how mercyfull & louing God is through Chriſtes purchaſyng and merites, they begin to loue gayne, and to conſent to the law of God, how that it is good and ought ſo to be, and that God is righteous which made it, and deſire to fulfill the law euen as a ſicke man deſireth to be whole, and are an hungred and thirſt after more righteouſnes and after more ſtrength, to fulfill the law more perfectly. And in all that they do, or omit and leaue vndone, they ſeke Gods honour, and his will with meekeneſſe, euer condemnyng the vnperfectnes of their deedes by the law.

Now Chriſt ſtandeth vs in double ſtede, and vs ſerueth two maner wiſe. Firſt he is our redemer, deliuerer, reconciler, mediator, interceſſor, aduocate, Chriſt • e •• nothyng vndone, that might be to our ſaluation. atturney, ſoliciter, our hope, comfort, ſhield, protectiō, defender, ſtrēgth, health, ſatiſfaction and ſaluation. His bloud, his death, all that he euer dyd, is ours. And Chriſt him ſelf, with all that he is or can do, is ours. His bloud ſhedyng and all that he dyd, doth me as good ſeruice, as though I my ſelfe had done it. And God (as great as he is) is myne with all that he hath as an huſband is his wiues, through Chriſt and his purchaſing.

Secondaryly after that we be ouercome with loue and kindnes, and now ſeke to do the will of God (which is a Chriſten mans nature) Then haue we Chriſt an exāple to counterfeit, as ſaith Chriſt an example to vs of all goodnes. Chriſt him ſelfe in Iohn: I haue geuen you an example. And in an other Euā geliſt, he ſayth: He that wilbe great among you ſhalbe your ſeruaunt and Miniſter, as the ſonne of man came to miniſter and not to be miniſtred vnto. And Paule ſayth: Counterfeit Chriſt. And Peter ſayth: Chriſt dyed for you, and left you an example to folow hys ſteppes. What ſoeuer therefore fayth What faith receiueth of God thorough Chriſtes bloud, that we muſt beſtowe on our neighbours, though they be our enemyes. hath receaued of God through Chriſts bloud and deſeruyng, that ſame muſt loue ſhed out euery whit, and beſtow it on our neighbours vnto their profite, yea and that though they be our enemyes. By fayth we receaue of God and by loue we ſhed out agayne. And that muſt we do frely after the example of Chriſt without any other reſpect, ſaue our neighbours wealth onely, & neither looke for reward in earth, nor yet in heauen for the deſeruyng & merites of our deedes as Friers preach, though we know that good deedes are rewarded, both in this lyfe and in the lyfe to come: but of pure loue muſt we beſtow our ſelues all that we haue, & all that we are able to do, euen on our enemyes to bryng them to God, conſideryng nothyng but their wealth, as Chriſt dyd ours. Chriſt dyd not hys Chriſt dyd not good deedes to merite heauē, for that was his all ready, but frely for our ſakes. deedes to obteyne heauen therby (that had bene a madnes) heauē was his all ready, he was heyre therof, it was his by inheritaunce, but dyd them frely for our ſakes, conſideryng nothyng but our wealth and to bryng the fauour of God to vs agayne and vs to God. As no naturall ſonne that is his fathers heyre, doth his fathers will becauſe he would be heyre, that he is already by byrth: his father gaue him that yer hee was borne and is lother that he ſhould go without it, then he him ſelfe hath wit to be: but of pure loue doth he that he doth. And aſke him why he doth any thing that he doth, he aunſwereth: my father bade, it is my fathers will, it pleaſeth my father. Bond ſeruauntes worke for hyre, Children for loue. For their father with all he hath, is theirs already. So doth a Chriſten man frely all that he doth, conſidereth nothyng but the will of God, & his neighbours wealth onely. If I liue chaſte, I do it not to obteine heauen therby. For then ſhould I doe wrong to the bloud of Chriſt: Chriſtes bloud hath obteined me that, Chriſtes merites haue made me heyre therof. He is both doore and way thether wardes. Neither that I loke for an higher roume in heauē, thē they ſhal haue which liue in wedlocke, other thē a whore of the ſtewes (if ſhe repēt) for that were the pride of Lucifer. But frely to wayte on the Euangelion: and to auoyde the trouble of the world and occaſions that might plucke me there from, and to ſerue my brother with all, euen as one hand helpeth an other, or one member an other, becauſe one feeleth an others grief, & the payne of the one is the payne of the other. What ſoeuer is done to the leſt of vs (whether it be good or bad) it is done to Chriſt, and what ſoeuer is done to my brother (if I be a Chriſten mā) that ſame is done to me. Neither doth my brothers payne greue me leſſe then myne owne. Neither reioyſe I leſſe at his wealth then at mine own if I loue hym as well and aſmuch as my ſelfe, as the law cōmaundeth me. If it were not ſo: how ſayth Paule? let hym that reioyſeth, reioyſe in the Lord, that is to ſay Chriſt, whiche is Lord ouer all creatures. I • my merites obteined me heauē or a hygher place there, then had I wherein I might reioyſe beſides the Lord.

Here ſee ye the nature of the law, & the nature of the Euangelion. How the The law byndeth, & the Goſpel louſeth all men. law is the key that byndeth and damneth all men, and the Euangelion is the keye that loſeth them agayne. The law goeth before, and the Euangelion foloweth. When a preacher preacheth the law, he byndeth all conſciences, and when he preacheth the Goſpell, he looſeth them agayn. Theſe two ſalues (I meane the law and the Goſpell) vſeth god & his preacher to heale & cure ſinners with all. The law driueth out the The force of the law. diſeaſe, and maketh it appeare, and is a ſharpe ſalue, and a freatyng corſey, & killeth the dead fleſh, and louſeth and draweth the ſores out by the rootes, & all corruption. It pulleth from a man the truſt and confidence that he hath in him ſelfe, & in his owne workes, merites, deſeruinges and ceremonies and robbeth him of all his righteouſneſſe and maketh him poore. It killeth him, ſendeth hym downe to hell, and bryngeth him to vtter deſperation, and prepareth ye way of the Lord, as it is written of Iohn the Baptiſt. For it is not poſſible that Chriſt ſhould come to a man, as long as he truſteth in him ſelf, or in any worldly thyng or hath any righteouſneſſe of his own, or riches of holy workes. Then commeth the Euā gelion a more gentle paſter, which ſoupleth and ſwageth the woundes of the cōſcience, and bringeth health. It bringeth the ſpirite of God, which loſeth the bondes of Sathā, and coupleth vs to God and his will through ſtrong fayth and feruent loue, with bondes to ſtrong for the deuill, the world, or any creature to loſe them. And the poore & The vpriſing ſinner feeleth ſuch ioy in the Goſpell that he thinketh it▪ impoſſible that God ſhould forſake hym. wretched ſinner feeleth ſo great mercy, loue, & kyndnes in God, that he is ſure in hym ſelfe how that it is not poſſible that God ſhould forſake him, or withdraw hys mercy and loue from hym. And boldly cryeth out with Paul ſaying: Who ſhall ſeparate vs from the loue that GOD loueth vs withall? That is to ſay: what ſhall make me beleue that God loueth me not? Shall tribulation? Anguiſh? Perſecution? Shal hūger? Nakednes? Shal ſword? Nay, I am ſure that neither death, nor lyfe, neither aungell, neither rule nor power, neither preſent thynges, nor thinges to come, neither hygh nor low, neither any creature is able to ſeparate vs from the loue of God which is in Chriſt Ieſu our Lord. In all ſuch tribulations a Chriſten man perceaueth that God is his father, and loueth hym, euen as he loued Chriſt when he ſhed his bloud on the croſſe. Finally, as before, when I was bond to the deuill and his will, I wrought all maner euill and wickednes, not for hells ſake which is the reward of ſinne, but becauſe I was heyre of hell by byrth and bondage to the deuill, dyd I euill. For I could none otherwiſe do: to do ſinne was my nature. Euen ſo now ſince I am coupled to GOD by Chriſtes bloud, do I well, not for heauens ſake which is yet the reward of wel doyng: but becauſe I am heyre of heauen by grace and Chriſtes purchaſyng, & haue the ſpirite of God I do good frely, for ſo is my nature. As a good tree bryngeth forth good frute, and an euill tree euill frute. By the frutes ſhal ye know what the tree is. A mās dedes declare what he is within, but make him neither good nor bad, though after we be created a new by the ſpirite & doctrine of Chriſt we waxe perfecter alwaye with woorkyng accordyng to the doctrine, and not with blynd woorkes of our owne imagining. We muſt be firſt euill yer we doe euill, as a Serpent is firſt poyſoned yer he poyſon. We muſt be alſo good yer we do good, as the fire muſt be firſt hoate yer it heate an other thyng. Take an example. As thoſe blynd and deaffe which are cured in the Goſpell could not ſee nor heare, till Chriſt had geuen them ſight & hearyng, and thoſe ſicke could not do the dedes of an whole man, till Chriſt had geuen them health: So can no man do good in his ſoule, till Chriſt haue loſed hym out of the bondes of Sathan, and haue geuē him wherewith to do good, yea & firſt haue powred into hym that ſelfe good thing which he ſhedeth forth afterward on other. Whatſoeuer is our owne is ſinne. Whatſoeuer is aboue that, is Chriſtes gift, purches, doyng, All ſynne in vs is of 〈◊〉 ſelues▪ and all goodnes of Chriſt. and working. He bought it of his father dearely with his bloud, yea with his moſt bitter death, and gaue his lyfe for it. What ſoeuer good thyng is in vs, that is geuen vs frely without our deſeruyng or merites for Chriſtes bloudes ſake. That we deſire to folow yt will of God, it is the gift of Chriſtes bloud. That we now hate the deuils will (whereunto we were ſo faſt locked, and could not but loue it) is alſo the gift of Chriſtes bloud, vnto whom belongeth the prayſe and honour of our good dedes, and not vnto vs.

Our deedes do vs three maner ſeruice. Firſt they certifie vs that we are Workes certifie vs of euerlaſtyng • nheritaunce, • ill ſinne in vs, and releue the neceſſitie of our neighbour. heyres of euerlaſtyng life. And that the ſpirite of God, whiche is the earneſt therof is in vs, in that our hartes conſent vnto the law of God, and we haue power in our mēbers to do it, though imperfectly. And ſecondarily we tame the fleſhe therewith and kill the ſinne that remayneth yet in vs & waxe dayly perfecter and perfecter in the ſpirite therewith & kepe that the luſtes choke not the word of God that is ſowen in vs, nor quench the giftes and working of the ſpirite, and that we loſe not the ſpirite agayne. And thirdly we do our dutie vnto our neighbour therewith & helpe their neceſſitie vnto our own cō fort alſo, and draw all mē vnto the honoryng and prayſing of God.

And whoſoeuer excelleth in the Giftes of grace belōg to our brother as much as to our ſelues. giftes of grace, let the ſame thinke that they be geuen hym, as much to do hys brother ſeruice as for his owne ſelfe, & as much for the loue whiche God hath to the weake as vnto him, vnto whom God geueth ſuch giftes. And he that withdraweth ought that he hath from hys neighbours neede, robbeth hys neighbour and is a thefe. And he that is proude of the giftes of God & thinketh hym ſelfe, by the reaſon of them better then his feeble neighbour, & not rather as the truth is, knowledgeth hym ſelfe a ſeruaunt vnto hys poore neighbour, by the reaſon of them the ſame hath Lucifers ſpirite in hym and not Chriſtes.

Theſe thynges to know: firſt the law: how that it is naturall, right, and equitie, that we haue but one God to put our hope and truſt in, and hym to loue with all the hart, all the ſoule, and all our might and power, and neither to moue hart nor hand but at his commaundemēt, becauſe he hath firſt created vs of nought, and heauē and earth for our ſakes. And afterward when we had marred our ſelfe through ſinne, he forgaue vs and created vs agayne in the bloud of his beloued ſonne.

And that we haue the name of our one God in feare and reuerence, & that we diſhonour it not in ſwearyng therby about light trifles or vanitie or call it to recorde for the confirming of wickedneſſe or falſhead, or ought that is to the diſhonour of God, whiche is the breakyng of hys lawes, or vnto the hurt of our neighbour.

And in aſmuch as he is our Lord and God and we his double poſſeſſiō, by creation and redemption, and therfore ought, as I ſayd, neither to moue hart or hand without his commaūdement, it is right that we haue nedefull holy dayes to come together & learne Holydayes neceſſary to come together in, & learne Chriſtes will. his will, both the law, which he will haue vs ruled by, and alſo the promiſes of mercy whiche he will haue vs truſt vnto: and to geue God thankes together for his mercy, and to commit our infirmities to hym through our Sauiour Ieſus, and to reconſile our ſelues vnto hym, and eche to other, if ought be betweene brother and, brother that requireth it. And for this purpoſe and ſuch lyke, as to viſite the ſicke and nedy, and redreſſe peace and vnitie were the holy dayes ordeined onely, & ſo farforth are they to be kept holy frō all maner workes that may be conueniently ſpared for the tyme till this be done and no further, but then lawfully to worke.

And that it is right that we obey father and mother, Maſter, Lord, Prince and Kyng and all the ordinaunces of the world bodely and ghoſtly by which God ruleth vs and miniſtreth frely his benefites vnto vs all. And that we loue them for the benefites that we receaue by them, and feare them for the power they haue ouer vs to puniſh vs if we treſpaſſe the law and good order. So farre yet are the worldly powers or rulers to be obeyed onely, as their Worldly rulers to be obayed ſo far forth a • their lawes impugne not Gods lawes. commaūdements repugne not againſt the commaundement of God, and thē hoo. Wherefore we muſt haue Gods commaundement euer in our hartes, and by the hygher law interpret the inferiour: that we obey nothyng agaynſt the belefe of one God, or agaynſt the fayth, hope and truſt that is him onely, or agaynſt the loue of God, wherby we doe or leaue vndone all thyng for his ſake, & that we do nothyng for any mans cōmaundement agaynſt the reuerence of the name of God, to make it deſpiſed and the leſſe feared & ſet by: and that we obey nothyng to the hynderaunce of the knowledge of the bleſſed doctrine of God whoſe ſeruaūt the holy day is.

Notwithſtandyng though the rulers which God hath ſet ouer vs commaunde Though rulers appointed of God oppreſſe vs, yet we may not auenge they being in Gods roome. vs agaynſt God, or do vs open wrong and oppreſſe vs with cruel tyranny, yet becauſe they are in Gods rowme, we may not auēge our ſelues, but by the proceſſe and order of Gods law, and lawes of mā made by the authoritie of Gods law, whiche is alſo Gods law, euer by an hygher power, and remittyng the vengeaunce vnto God, and in the meane ſeaſō ſuffer vntill the houre be come.

And on the other ſide to know that a man ought to loue his neighbour equally We muſt loue our neighbour as our ſelf. and fully as well as hym ſelfe, becauſe his neighbour (be he neuer ſo ſimple) is equally created of God and as full redemed by the bloud of our ſauiour Ieſu Chriſt. Out of which commaundement of loue ſpring theſe: Kill not thy neighbour: defile not his wife: beare no falſe witneſſe agaynſt hym, & finally, not onely do not theſe thynges in deede but couete not in thyne harte, his houſe, his wife, his manſeruaunt, maydeſeruaunt, oxe, aſſe or what ſoeuer is his. So that theſe lawes pertaynyng vnto our neighboure are not fulfilled in the ſight of God ſaue with loue. He that loueth not hys neighbour kepeth not this commaundemēt, defile not thy neighbours wife, though hee neuer touch her or neuer ſee her or thinke vpon her. For the commaundement is, though thy neighbours wife be neuer ſo fayre, & thou haue neuer ſo great oportunitie geuen thee, and ſhe contēt, or happly prouoke thee as Putiphers wife did Ioſeph, yet ſee thou loue thy neighbor ſo well, that for very loue thou can not finde in thine hart to do yt wickednes. And euē ſo he that truſteth in any thing ſaue in God onely & in his ſonne Ieſus Chriſt, kepeth no cō maundemēt at all in the ſight of God.

For he that hath truſt in any creature whether in heauen or in earth, ſaue in God & his ſonne Ieſus, cā ſee no cauſe to loue God with all his hart &c. neither to abſteine from diſhonoryng his name nor to keepe the holy day for the loue of his doctrine, nor to obey louing ly yt rulers of this world nor any cauſe to loue his neighbour as him ſelfe & to abſteine from hurtyng hym, where he may get profite by hym & ſaue him ſelfe harmeles. And in likewiſe againſt this law, loue thy neighbour as thy ſelfe. I may obey no worldly power, to do ought at any mans cōmaundemēt vnto the hurt of my neighbour that hath not deſerued it, though he be a Turke.

And to know how cōtrary this law is vnto our nature, & how it is dānation not to haue this law writtē in our hartes, though we neuer committe the dedes: & how there is no other meanes to bee ſaued from this damnation then through repentaūce toward the law & fayth in Chriſtes bloud which are the very inward baptiſme of our ſoules, & the waſhyng & the dippyng of our bodyes in yt water is the outward ſigne. The plungyng of the body vnder the Our baptiſme ſignifieth that we repent and profeſſe a new life. water ſignifieth that we repent & profeſſe to fight againſt ſinne and luſtes, & to kill them euery day more and more, with the helpe of God & our diligence in folowyng the doctrine of Chriſt and the leadyng of his ſpirite, and that we beleue to be waſhed from our naturall damnation in which we are borne, and from all the wrath of the law, and frō all the infirmities & weakeneſſes that remayne in vs, after we haue geuen our conſent vnto the law, and yelded oure ſelfe to be ſcholers thereof, and from all the imperfectneſſe of all our deedes done with cold loue, and from all actuall ſinne which ſhall chaunce on vs while we enforce the contrary and euer fight thereagaynſt and hope to ſinne no more. And thus, repentaunce and fayth begyn at our Baptiſme and firſt profeſſing the lawes of God, and cōtinue vnto our liues end, and grow as we grow in the ſpirite. For the perfecter we be, the greater is our repentaūce & the ſtrōger our faith. And thus, as the ſpirit & doctrine on Gods part, & repentaūce & fayth in our part beget vs a new in Chriſt: euen ſo they make vs grow & waxe perfect & ſaue vs vnto the ende, & neuer leaue vs vntill all The perfecter we are, the greter is our repentante and the ſtronger is our fayth. ſinne be put of and we cleane purified and full formed & faſhioned after the ſimilitude & lickenes of the perfectnes of our Sauiour Ieſus, whoſe gift all is.

And finally to know yt what ſoeuer good thyng is in vs, that ſame is yt gift of grace and therfore not of deſeruyng, though many things be geuen of God through our diligence in workyng his lawes & chaſtiſing our bodyes and in praying for thē & beleuyng his promiſes, which els ſhould not be geuen vs: yet our working deſerueth not y• gifts, Our workes deſerue not yt giftes of grace. no more thē the diligēce of a marchaūt in ſeekyng a good ſhyppe bringeth the goods ſafe to lād, though ſuch diligēce doth now & thē helpe therto. But whē we beleue in God and then do all that is in our might & not tempt him, then is God true to abyde by his promiſe & to helpe vs and performe alone when our ſtrength is paſt.

Theſe thynges I ſay to know, is to haue all the ſcripture vnlocked & opened before thee, ſo that if thou wilt go in & read thou canſt not but vnderſtād. And in theſe thinges to be ignoraūt, is to haue all the Scripture locked vp, ſo that ye more thou readeſt it, the blinder thou art, & the more contrarietie thou findeſt in it, & the more tāgled art thou The principles of ſcripture perfectly learned, a • y• reſt is more eaſie. therin & canſt no where through. For if thou adde a gloſe in one place, in an other it will not ſerue. And therfore becauſe we be neuer taught the profeſſion of our Baptiſme, we remaine alwayes vnlearned, as well the ſpiritualtie for all their great clergy & high ſcholes, as we ſay, as the lay people. And now becauſe the lay and vnlearned people are taught theſe firſt principles of our profeſſiō therfore they read the ſcripture & vnderſtand and delite therin. And our gret pillers of holy church, which haue nailed a vaile of falſe gloſes on Moſes face, to corrupt the true vnderſtanding of his law, can not come in. And therfore barke & ſay yt ſcripture maketh heretickes & it is not poſſible for them to vnderſtand it in the Engliſh, becauſe they thē ſelues do not in Latin. And of pure malice that they cā not haue their will, they ſlea their brethren for their faith they haue in our ſauiour, & therwt vtter their bloudy woluiſh tyrāny, and what they be within & whoſe diſciples. Herewith, reader, be cōmitted vnto the grace of our ſauiour Ieſus, vnto whō and God our father thorough hym be prayſe for euer and for euer.

Amen.

The expoſition of the firſt Epiſtle of S. Iohn, ſet forth by M. William Tyndall in the yeare of our Lord. 1531. Septemb.

Except a man haue the profeſsion of his baptiſme in his hart, he can not vnderſtand the Scripture.

¶ The Prologue.

AS a man can by no meanes read, except he be firſt taught the letters of the croſſerow:We muſt firſt learne the profeſſion of our Baptiſme. euen ſo it is vnpoſſible for a man of whatſoeuer degree or name he bee off, to vnderſtande ought in the Scripture vnto the honour of God, and health of his ſoule, except he be firſt taught the profeſſion of his baptiſme, & haue it alſo written in his hart.

Which profeſſion ſtandeth in ij. thinges. The profeſſion of our Baptiſme what it is. The one is the knowledge of God, vnderſtanding it ſpiritually, as Chriſt expoundeth it, Math. v. vj. and vij. ſo that the roote and life of all lawes be this: Loue thy Lord God with all thyne hart, all thy ſoule, and all thy might: and thy neighbour as thy ſelfe, for his ſake: and that loue onely is the fulfilling of the law (as Paule teacheth) and that whatſoeuer deed we do, and not of that loue, that ſame fulfilleth no law in the ſight of God.

And the other is to know the promiſes Goſpell. of mercy, which are in our Sauiour Chriſt: vnderſtanding them alſo purely without all leuen, after the mercifulleſt faſhiō as Scripture ſoundeth them, and after al fatherly loue and kindenes of God, vnto all that repent toward the law, and beleue in Chriſt.

And to haue this profeſſion written in thyne hart is to cōſent vnto the law that it is righteous, and good, and to loue it in thyne hart, and to ſubmit thy ſelfe thereunto for to learne it, and to rule and ſquare al thy deedes therby, & thē to beleue in Chriſt, that for his All our ſinnes for Ieſu Chriſtes ſake, & for hys death & paſſion are clearely forgeuen. ſake all thy ſinnes which thou diddeſt before the knowledge of this profeſſion, are forgeeuen thee clearly both a poena & culpa, to vſe the popes termes, and that for none other ſatiſfaction to Godwarde then Chriſtes bloud, and euen ſo, that all the ſinne which we do after this knowledge, eyther of chaunce, ignoraunce, infirmitie, negligence, or prouoked and ouercome of the fleſh, is forgeuen vs like wiſe both Poena & culpa, through repentaunce and fayth in Chriſt, without our ſatiſfaction of workes to Godwarde.

Notwithſtanding we being all ſonnes of one God, and ſeruauntes of one Chriſt, muſt agree among our ſelues, and he that hath offended muſt meekly knowledge his fault, and Euery Chriſten man muſt reconcile himſelfe vnto his brother. offer himſelf to make amendes vnto the vtmoſt of his poure: and if he haue not wherewith, aſke forgeueneſſe for Chriſts ſake, the other is bound to forgeue him. Neither with out reconſiling himſelf vnto his brother may any man be at the firſt receiued vnto the profeſſion of Chriſtes fayth nor continue therin, nor be receaued in againe if he be for his open offences put thereout. For how can a man loue his neighbour as well as himſelf, and be ſory that he hath hurt him, except he ſhould offer himſelf to make amendes?

And we muſt from henceforth walke in The right penaunce is repentaunce of ſinne and amendemēt of lyfe. the life of penaunce (if ye will haue it ſo called) and after the doctrine of Chriſt euery man tame his fleſh with prayer, faſting, and the continuall meditations of Chriſtes penaunce, and paſſions for vs, and of the holy ſaintes, and with ſuch abſtinence, and kinde of liuing as euery man thincketh moſt meete All our lyfe muſt tend to this ende, to came our fleſh & ſerue our neighbour. for his cōplexion, the yonger confeſſing their infirmities to the elder, diſcreter, and better learned, and aſking their aduiſe and holeſome counſell for the repreſſing of their diſeaſes, but all to tame the fleſhe, and to ſerue thy neighbour without any ſuperſtious minde.

But to Godward is there no ſatiſfactiō, Fayth in Chriſtes bloud with a repentaūt hart is the onely ſatiſfaction that we cā make towarde God. ſaue fayth in Chriſtes bloud out of a repenting hart. For our outwarde deedes can not be referred vnto God, to do him ſeruice in his owne perſon, and to helpe him, or make him better therewith. We can do no more wyth them, were they neuer ſo perfect, & done with all loue, then ſatiſfie the law for the preſente time, and do our dutie vnto our neighbours, and tame our owne fleſh, but not to make ſatiſfaction to God for ſinne that is once paſt. The ſinne that is once committed muſt God forgeue freely of a fatherly loue for Chriſtes ſake.

When God viſiteth vs with ſicknes, pouertie, or whatſoeuer aduerſitie it be, he doth it not of a tyrannous minde to ſatiſfy his luſt in our ſuffering of euyll to make ſatiſfaction for the ſinne that is paſt of which we repent, and be ſory: But of a fatherly loue to make The father of loue correcteth the child. vs know our ſelues, and feele his mercy, and to tame our fleſh, and to keepe vs from ſinning againe. As no naturall father puniſheth his child becauſe he delighteth in tormenting of him, to take ſatiſfactiō for the ſinne that is paſt: but firſt teacheth kindly, and ſuffreth, and forgeueth once or twiſe, and then at the laſt, when he ſeeth the body ſo wanton, that the childe can not continue in the right way for the rage of wild luſtes, he beateth to ſubdue the fleſhe onely, and to tame it, that the doctrine of y• father may haue her due courſe in the hart of the childe, and ſhoulde not be choked with luſtes.

Euen ſo is it of God, if any of his children God as a louyng father careth for vs and gētlye correcteth vs to keepe vs in the right way. that haue profeſſed his law, and thē faith of our Sauiour, bee negligent to tame hys fleſh, with prayer, faſting, and good dedes after the doctrine of Chriſt, he wil ſurely ſcourge him, to bring him into the right way agayne, and to keepe him that the doctrine of his ſoules health periſh not in him. But he taketh not his mercy from vs, nor thinketh on the ſinne that is paſt, after that we repent and be full conuerted, but ablolueth vs both a poena & culpa, for Chriſtes ſake: and is as mighty & as mercyfull to do it for Chriſtes ſake, as the Pope for money, beſides that he hath promiſed mercyfully ſo to do.

¶ The knowledge of our baptiſme is the key and the light of the Scripture.

ANd againe, as he which knoweth his letters well, and can ſpell perfectly, can not but read if he be diligent: and as hee whiche hath cleare eyes without impediment or let, To vnderſtand our baptiſme is to vnderſtād the law and the Goſpell. and walketh therto in the light and open day, can not but ſee, if he attende and take heede: euen ſo who ſo euer hath the profeſſion of baptiſme written in his hart, can not but vnderſtand the ſcripture, if he exerciſe him ſelfe therein, and compare one place to an other, and marke the maner of ſpeach, and aſke here and there the meaning of a ſentence, of them that be better exerciſed.

For as the doctrine which we ſhould be The key & light of the Scripture. taught before we were baptized, and for lack of age is deferred vnto the yeares of diſcretion is the key that bindeth and looſeth, locketh and vnlocketh the conſcience of all ſinners: euen ſo that leſſon, where it is vnderſtād is onely the key that openeth all ye ſcripture, and euen the whole ſcripture in it ſelfe gathered together in a narrow compaſſe, and brought into a compendiouſnes. And til thou be taught that leſſon, that thine hart feele the ſweetneſſe of it, the Scripture is locked and ſhut vp from thee, and ſo darke that thou couldeſt not vnderſtande it, though Peter, Paule, or Chriſt himſelfe did expound it vnto thee, no more then a blinde man can ſee, though thou ſet a candle before him, or ſhewedſt him the Sunne, or poyntedſt with thy finger, vnto that thou wouldeſt haue him looke vppon.

Now we be all baptized: But alas, not Howe the Scripture is locked vp from ou • vnderſtandyng. one from the hyeſt to the loweſt euer taught the profeſſion or meaning thereof. And therfore we remayne all blinde generally, as well our great Rabines for all their hye learning which they ſeeme to haue, as the lay people: yea and ſo much the more blind are our great clerkes, that where the lay people for a great number of them are caught naught at al, they be all wrong taught, and the doctrine of their baptiſme is all corrupt vnto them, with the l • uen of falſe gloſes, ere they come to read the ſcripture. So that the light which they bring with them to vnderſtand the ſcripture withall, is vtter darkneſſe, & as contrary vnto the ſcripture as the deuill vnto Chriſt,

By reaſon wherof the Scripture is locked vp and become ſo darke vnto them, that they grope for the dore, and can finde no way in, and is become a maze vnto them, in which they wander as in a nuſt, or (as we ſay) led by Robin Goodfellow, that they can not come to the right way, no though they turne their cappes: and the brightnes thereof hath blinded their eyes with malice, ſo that though they beleue not the Scripture to be falſe, yet If we be not taught by God, we do but wander • leane out of the way. they perſecute the right vnderſtanding therof, and can not beleeue it true in the playne ſenſe, which it ſpeaketh to them in. It is becomme a tu • nagaine lane vnto them, which they can not goe thorough, nor make iij. lines agree together. And finally the ſentences of the Scripture are nothing but very riddles vnto thē, • s the which they caſt, as the blind man doth at the Crow, and expound by geſſe, an hundred Doctoures an hundred wayes, and one man in xx. ſermons alleadging one texte after xx. faſhions, hauing no ſure doctrine to cleaue vnto, and all for lacke of the righte knowledge of the profeſſion of oure Baptiſme.

¶ He that hath the profeſsion of his Baptiſme written in his hart, can be no hereticke.

AN other concluſion is this. As he which euer creepeth a long by the grounde and neuer clymeth can not fall from an hygh. Euen ſo no man that hath the profeſſion of He that vnderſtandeth the profeſſiō of his Baptiſme can be no hereticke. his Baptiſme written in his hart can ſtomble in the Scripture, and fall vnto hereſies or become a maker of diuiſion and ſettes and a defender of wilde and vayne opinions. For the whole and onely cauſe of hereſies and ſectes is pride.

Now the law of God truly interpreted robbeth all them in whoſe hartes it is written, and maketh them as bare as Iob of all thyngs wherof a man can be moued to pride. And on the other ſide they haue vtterly forſaken them ſelues with all their hyghe learnyng and wiſedome and are become the ſeruauntes of Chriſt onely whiche hath bought The Scripture teacheth low, lynes, and hateth prid▪ thē with his bloud, & haue promiſed in their hartes vnfaynedly to folow hym and to take him onely for the author of their religiō, & his doctrine onely for their wiſedome & learning, and to mainteine it in word and deede, and to keepe it pure and to builde no ſtraunge doctrine therupon, and to be at the hygheſt neuer but felow with their brethren, and in that felowſhyp The Scripture maketh no heretikes. to waxe euer lawer and lower, and euery day more ſeruaunt then other, vnto his weaker brethren, after the example and Image of Chriſt and after his commaundemēt and ordinaunce, and not in fayned wordes of the Pope.

This hee ſayd becauſe of them that ſay that the Scripture maketh men heretickes and corrupteth with falſe opinions contrarie vnto the profeſſiō of their Baptiſme, and the light wherewith they ſhould expounde the Scripture is turned into darkenes in their hartes, & the doore of the Scripture locked, & the welles ſtopped vp yer they come at it.

And therfore becauſe their darknes can not cōprehend the light of Scripture, as it is writtē Iohn. i. The light ſhyned in darknes If God lighten not our hartes we read the Scripture in vayne. but the darknes could not comprehēd it, they turne it into blynd ridles and read it without vnderſtandyng as lay men do our Lady Mattines, or as it were Marlynes prophecies, euer their myndes are vppon their hereſies. And when they come to a place that ſoū deth like, there they reſt and wring out wonderfull expoſitions to ſtabliſhe their hereſies with all, after the tale of the boy that would fayne haue eaten of the paſtie of lampreſe but durſt not vnto the belles ſang vnto him. Sit downe Iacke boy and eate of the lamprey, to ſtabliſhe his waueryng conſcience withall. Is it not a great blyndnes to ſay in the begynning of all together, that the whole ſcripture is falſe in the litterall ſence, and killeth the ſoule. Whiche peſtilent hereſie to proue, they abuſe the text of Paule ſaying. The letter killeth, becauſe that text was become a ridle vnto them and they vnderſtode it not. The law condemneth to driue vs to faith in Chriſtes death. When Paule by this word letter vnderſtode the law giuen by Moyſes to condēne all conſciences and to rob them of all righteouſnes to compell them vnto the promiſes of mercy that are in Chriſt.

Hereſie ſpringeth not of the Scripture no more then darknes of the Sunne, but is a darke cloude that ſpringeth out of the blynde hartes of hypocrites, and couereth the face of Hereſy ſpringeth out of the harts of hypocrites. the Scripture, and blyndeth their eyes that they can not behold the bright beames of the Scripture.

The whole & ſumme then of all together is this. If our hartes were taught the appoyntment made betwene GOD and vs in Chriſtes bloud whē we were Baptiſed, we had the kay to open the Scripture, and light to ſee and perceiue the true meaning of it, and the Scripture ſhould be eaſie to vnderſtand. And becauſe we be not taught that profeſſiō, is the cauſe why the Scripture is ſo darke, and ſo farre paſſyng our capacitie. And the cauſe why our expoſitions are hereſies, is becauſe we be wrong taught, & corrupt wt falſe opiniōs before hand and made heretickes yer we come at the Scripture, and haue corrupt it, and it not vs: as the taſt of the ſicke maketh holeſome and well ſeaſoned meate bitter, He that is ſoūd in faith ſhal eaſely attaine to the true ſēce of the ſcripture. weriſh and vnſauery. Neuertheles yet the Scripture abydeth pure in her ſelfe and bright, ſo that he which is ſounde in the faith ſhall at once perceiue that the iudgemēt of the hereticke is corrupt in their expoſitions, as an whole man doth feele at once euen with ſmelling to the meate that the taſt of the ſicke is infected. And with the Scripture ſhal they euer improue hereſies and falſe expoſitions, for the Scripture purgeth her ſelfe, euen as the water once in the yeare caſteth all filthynes vnto the ſides. Which to be true ye ſee by the authoritie of Paule. 2. Timo. 3. ſaying. All the Scripture was giuen of God by inſpiration, and is good to teach with all, to improue and ſo foorth. And by the example of Chriſt and the Apoſtles, how they confounded the Iewes with the ſame Scripture whiche they had corrupt, & vnderſtode them amiſſe after their own darknes, and as ye ſee by the example of vs now alſo, how we haue manifeſtly improued the hypocrites in an hū dre h textes which they had corrupt to proue their falſe opinions brought in beſides the Scripture, and haue driuē them of. And they be fled and openly confeſſe vnto their ſhame that they haue no Scripture and ſing an other ſong, and ſay they receaued them by the mouth of the Apoſtles. Ʋnto whiche ſtopping oyſter. I aunſwere here groſly, ſeyng The papiſts vnwritten berities are not to be credited. they are aunſwered before. That as he were a foole which would truſt him to tell his money in his abſent that hath pyked his purſe before his face, euen ſo ſithe ye haue corrupt the open Scripture before our eyes and takē with the maner that ye cā not denie, we were madde to beleue that, which hath lyen. xv. C. yeares as ye ſay in your rottē mawes, ſhould now be holeſome for vs ye haue chewed and mingled it with your poyſon ſpetel. Can ye beare vs in hand and perſwade vs thinke ye with your ſophiſtry to beleue that ye ſhould miniſter your ſecrete traditions without grounde truly, when we ſee you miniſter the open Scripture falſly? Can ye bewyche our wittes with your Poetry to beleue that ye ſhould miniſter your ſecret traditions for our profite when wee ſee you corrupt the open Scripture to the loſſe of our ſoules for your profite? Nay it is an hundreth tymes more likely y• ye ſhould be falſe in ſecret things thē in open. And therefore in the very Sacramentes whiche the Scripture teſtifieth, that Chriſt him ſelfe ordeined them we muſt haue an eye vnto your hand, how ye miniſter them. The papiſt 〈…〉 haue corrupted the ſcriptures & abuſed the ſacramentes. And as wee reſtore the Scripture vnto her right vnderſtandyng from your falſe gloſes: euen ſo deliuer we the Sacramentes and ceremonies vnto their right vſe from your abuſe. And that muſt we do with the Scripture, which can corrupt no mā that commeth therto with a meke ſprite, ſekyng there onely to faſhion him ſelfe lyke Chriſt, accordyng to the profeſſion and vowe of our Baptiſme. But contrarywiſe, hee ſhall there finde the myghtie power of GOD, to alter hym, and chaunge hym in the inner man a litle and litle in proceſſe vntill he be full ſhappen after the image of our Sauiour, in knowledge & loue of all truth and power to worke therafter.

Finally then for as much as the Scripture is the light and life of Gods elect, & that mightie power wherewith God createth thē The ſcripture to the life of Gods elect. and ſhapeth them, after the ſimilitude, likenes and very faſhion of Chriſt, and therfore ſuſtenaunce, comfort, and ſtrength to courage them, that they may ſtād faſt, and endure and meryly beare their ſoules health, wherewith the luſtes of the fleſh ſubdued and killed, and the ſpirite mollified and made ſoft, to receiue the print of the image of our Sauiour Ieſu. And as much as the Scripture is ſo pure of it ſelfe that it cā corrupt no man, but the wicked onely, which are infect before hand and yer they come at it, corrupt it with the hereſies they bryng with them. And for as much as the complaynt of the hypocrites that the Scripture maketh heretickes is vayne and fayned, & the reaſons wherewith they would Hypocrites ſay that the ſcripture maketh heretiques. proue that the laye people ought not to read the Scripture falſe, wicked, and the frute of roten trees, therefore are they faythfull ſeruauntes of Chriſt and faythfull Miniſters & diſpēſers of his doctrine, and true harted toward their brethren, which haue giuen them ſelues vp into the hand of God, and put them ſelues in ieoperdy of al perſecutiō, their very lyfe deſpiſed, and haue tranſlated the Scripture purely and with good conſciēce, ſubmittyng them ſelues, and deſiryng them that can to amend their trāſlation, or (if it pleaſe thē) to trāſlate it themſelues, after their beſt maner, yea and let them ſow to their gloſes, as many as they thinke they can make cleaue thereto, and then put other mens tranſlation out of the way. The tranſlation of the ſcripture is not ſufficiēt onely, but it muſt be well taught that the people may haue the true ſēce.

Howbeit, though God hath ſo wrought with them that a great part is tranſlated, yet as it is not inough that the father and the mother haue both begotten the child & brought it into this world, except they care for it and bryng it vp till it can helpe it ſelfe. Euen ſo it is not inough to haue tranſlated, though it were ye whole Scripture into the vulgare & common toung. Except we alſo brought agayne, the light to vnderſtād it by, and expell that darke cloude which the hypocrites haue ſpread ouer the face of ye ſcripture to blind the right ſenſe and true meanyng thereof. And Introductions made to bring you to the true vnderſtanding of the ſcripture. therfore at their diuers introductions ordeyned for you, to teach you the profeſſiō of your Baptiſme the onely light of the Scripture, one vppon the Epiſtle of Paule to the Romains and an other called The pathway into the Scripture. And for the ſame cauſe, haue I taken in hand to interpret this Epiſtle of S. Iohn the Euangeliſt to edifie the lay mā and to teach him how to read the Scripture, and what to ſeke therein, & that he may haue to aunſwere the hypocrites and to ſtop theyr mouthes with all.

And firſt vnderſtand that all the Epiſtles that the Apoſtles wrote, are the Goſpell of Chriſt, though all that is the Goſpell bee not an Epiſtle. It is called a Goſpell, that is to ſay glad tydinges, becauſe it is an open preachyng of Chriſt, and an Epiſtle, becauſe it is ſent as a letter or a bill to them that are abſent.

¶ Here begynneth the firſt Epiſtle of S. Iohn.

Chapter. 1.

THat which was from the begynnynge declare 〈◊〉 ▪ Ioh. 1. wee vnto you, which we haue heard, which we haue ſeene with our eyes, which we looked vppon, and our handes haue handled of the worde of lyfe. For the lyfe appeared, and we haue ſene, and beare witneſſe and ſhewe vnto you that euerlaſtynge lyfe, which was with the father and appeared vnto vs.

In that S. Iohn ſayth. The thyng S. Iohn witneſſeth that Chriſt is very God. which was from the begynnyng, and the euerlaſtyng lyfe that was with the father, he witneſſeth that Chriſt is very God, as he doth in the begynnyng of his Goſpel ſaying. The word or the thyng, was at the begynnyng, and the thyng was with God, and that thyng was God, and all thinges were made by it.

And whē he ſayth, which we heard & ſaw with our eyes, & our hands handled That Chriſt is very man. hym, he teſtifieth that Chriſt is very man alſo, as he doth in the begynning of his Goſpell ſaying. The word or that thyng was made fleſh, that is, became man. And thus we haue in playne and opē wordes a manifeſt Article of our fayth, that our Sauiour Chriſt is very God and very man.

Which Article who ſoeuer not onely He that beleueth that Chriſt is the ſonne of God, & alſo very man, hath euerlaſting life. beleueth, but alſo beleueth in it, the ſame is the ſonne of God, & hath euerlaſting lyfe in him, & ſhall neuer come into condemnation, as it is written. Iohn. i. He gaue them power to be the ſonnes of God, in that they beleued in his name. And Iohn. iij. He that beleueth in the ſonne hath euerlaſtyng life. And a litle before in the ſayd Chapter. He that beleueth in hym ſhall not be condēned. And to beleue in the wordes of this Article, is yt eatyng of Chriſtes fleſh and drinkyng his bloud of which is ſpoken Iohn. vj. The words which I ſpeake are ſpirite and lyfe, & the fleſh profiteth not at all, meanyng of ye fleſhly eatyng of his body, and fleſhly drinkyng To beleue in Chriſt. of hys bloud. There is therefore great difference betwene beleuing that there is a God and that Chriſt is God & mā, and to beleue in God and Chriſt God and man, and in the promiſes of mercy that are in hym. The firſt is cō mune to good and bad, and vnto the deuils thereto and is called the fayth & beleue of the hyſtory. The ſecōd is proper vnto the ſonnes of God & is their lyfe, as it is written. The righteous liueth To beleue that Chriſt is God and man, is to put all our truſt, hope, & confidēce in him. by fayth, that is, in puttyng hys truſt, confidēce, and whole hope in the goodnes, mercy, and helpe of God, in all aduerſities, bodely and ghoſtly, and all temptations, & euen in ſinne & hell, how depe ſo euer he be fallen therin.

But as he which feeleth not hys diſeaſe, can long for no health, euen ſo it is impoſſible for any man to beleue in Chriſts bloud, except Moſes haue had hym firſt in cure, & with his law haue Moſes. robbed hym of his righteouſnes, and cōdemned him vnto euerlaſtyng death & haue ſhewed hym vnder what dānation they are in by birth in Adā: & how all their deedes (appeare they neuer ſo holy) are yet but damnable ſinne becauſe they cā referre nothyng vnto the glory of God, but ſeke thē ſelues, theyr owne profite, honour and glory. So that repentaunce toward the law muſt go before this belefe, and he which repenteth not, but cōſenteth vnto the life of ſinne hath no part in this fayth.

And when Iohn calleth Chriſt the euerlaſtyng life that was with the father, hee ſignifieth that Chriſt is our lyfe, as after in the Epiſtle, and in the firſt alſo of his Goſpel ſaying. In him Chriſt is our life. was lyfe. For vntill we receaue lyfe of Chriſt by fayth we are dead and can be but dead, as ſaith Iohn. iij. He that beleueth not in the ſonne, can ſee no lyfe, but the wrath of God abydeth vppon him. Of which wrath we are heyres by byrth ſayth Paule. Ephe. ij. Of whiche By nature we are the children of wrath. wrath we are ignoraunt, vntil the law be publiſhed, and walke quyetly after our luſtes, & loue God wickedly, that he ſhould be content therwith & mainteine vs therin cōtrary vnto his godly and righteous nature. But aſſoone as the lawe (whoſe nature is to vtter ſinne. Roma. iij. and to ſet man at variaunce, with God) is preached, thē we firſt awake out of our dreame, and ſee The law cōdemneth vs. our damnatiō, and haue the law which is ſo contrary vnto our nature, and grudge agaynſt God therto, as young children do agaynſt their elders when they firſt commaūde, and count God a cruell tyraūt becauſe of his law in that he cōdemneth vs for that thyng which we can not loue, nor of loue fulfill.

But when Chriſt is preached, how Chriſt. that God for his ſake receiueth vs to mercy, & forgiueth vs all that is paſt, & hencefoorth rekeneth not vnto vs our corrupt and poyſoned nature, & taketh vs as his ſonnes, and putteth vs vnder grace and mercy, & promiſeth that he will not iudge vs by the rigorouſnes of the law, but nourture vs with all mercy and patiēce, as a father moſt mercyful. Onely if we will ſubmit our If we ſubmit our ſelues to Chriſt, & knowledge our weakenes he will of his great mercy receaue vs. ſelues vnto his doctrine and learne to kepe his lawes. Yea and he will therto conſider our mekenes, and what ſoeuer chaunceth neuer taketh away hys mercy, till we caſt of the yoke of our profeſſion firſt, and runne away with vtter defiaunce, that we will neuer come more at ſchole. Then our ſtubburne and hard hartes mollifie & waxe ſoft, and in the confidēce and hope that we haue in Chriſt and his kindnes we go to God boldly as vnto our father and receaue life, that is to ſay loue vnto God and vnto the law alſo.

That whiche we haue ſeene and heard we declare vnto you that ye may haue felowſhyppe with vs, and that our felowſhyppe may be with the father, and with his ſonne Ieſus Chriſt. And theſe thynges we write vnto you that your ioye may be full.

To bryng vnto the felowſhyp of The touch ſtone of all true doctrine and preachers. God and Chriſt, and of them that beleue in Chriſt, is the finall intent of all the Scripture, why it was giuen of God vnto man, and the onely thyng which all true preachers ſeke, & wherby ye ſhall euer know and diſcerne the true word of God from all falſe, and counterfayted doctrine of vayne traditions & the true preacher from the wylie hypocrite. We preache vnto you (ſayth Iohn) yt euerlaſtyng lyfe which we haue heard, and in hearyng receaued through fayth and are ſure of it, to draw you to vs out of the felowſhyp that ye haue with the damned deuils in ſinnefull luſtes and ignoraunce of God, for we ſeeke you and not yours as ſayth Paul. ij. Cor. xij. We loue you The modeſt & charitable maner of S. Paules doctrine. as our ſelues in God, & therfore wold haue you felowes, and equall with vs, & build you vpon the foundation layd of the Apoſtles and Prophetes which is Chriſt▪ Ieſus, and make you of the houſhold of God for euer, that ye, and we, felowes and brethren, and coupled together in one ſpirit, in one fayth and in one hope, might haue our felowſhip thereby with God, and become his ſonnes & heyres, & with Ieſus Chriſt, beyng his brethren and coheyres, and to make your ioy ful through that glad tydinges, as the aungell ſayd vnto the ſhepheardes Luke. ij. Behold I ſhew you great ioye that ſhalbe vnto all the people, how that there is a Sauiour borne vnto you this day whiche is Chriſt the Lord. And theſe tydinges we bryng you with the worde of God onely which we receaued of his ſpirit, and out of the mouth of his ſonne as true meſſengers.

We preach not our ſelues, but Chriſt S. Paule preached Chriſt and not hym ſelfe. our Lord, and vs your ſeruauntes for hys ſake, we do not loue our ſelues, to ſeke yours vnto vs, that after we had with wiles robbed you of all ye haue, we ſhould exalte our ſelues ouer you & ſeparate our ſelues frō you and make our ſelues a ſeuerall kyngdome, free and frāke raygnyng ouer you as heathen tyrauntes & holdyng you in bondage to ſerue our lucre and luſtes tanglyng your conſcience with doctrine of man whiche draweth from God and Chriſt and fearing you with the bugge of excommunication agaynſte Gods word. Or if that ſerued not, ſhakyng a ſword at you.

And this is the tydinges whiche we haue heard of hym, and declare vnto you, that God is lyght and in hym is no darknes at all. If we ſay that we haue felowſhyp with hym, and yet walke in darkenes we lye, and do not the truth. But and if we walke in light as he is in light, then haue we felowſhyp together, and the bloud of Chriſt his ſonne clenſeth vs from all ſinne.

As the deuill is darknes and lyes, ſo is God light and truth onely, and As God is light, ſo the deuill is darkenes. there is no darknes of falſhead & conſentyng to wickednes in hym. And the brightnes of his light is his word and doctrine, as the. C. and. xix. Pſalme ſayth. Thy worde is a lanterne vnto my feete & a light to my pathes. And Chriſte is the light that lightneth all men. And the Apoſtles are called the light of the world, becauſe of the doctrine. And all that knowe truth are light. Ye were once darkenes ſayth Paule. Epheſ. v. but now light in the Lord, walke therfore as the children of Good workes are the frutes of lyght. lyght. And good workes are called the frutes of light. And all that lyue in ignoraūce are called darknes, as he ſayth afterward, he that hateth his brother walketh in darknes. For if the light of the glorious Goſpell of Chriſte dyd ſhyne in his hart, he could not hate his brother.

By walking vnderſtande conſenting, doing, and working. If then we Walkyng in darknes or in light. walke in darcknes, that is, conſent and worke wickednes, and ſay we haue felowſhip with God, we ly. For to haue felowſhip with him, is to knowe, and conſent, and profeſſe his doctrine in our hartes. Now if the commaundementes of GOD bee written in our hartes, our members can not but practiſe thē & ſhew the fruite. So whether light or darknes be in the hart, it will appeare in yt walking. For though our members be neuer ſo dead vnto vertue, yet if our ſoules knowledge the truth, & conſent vnto righteouſnes, we haue the ſprite of life in vs. And Paule ſayth, Rom. viij. If the ſpirite of him yt If wee haue the ſpirite of God in vs, then will he rayſe vs vp with Ieſus Chriſt. rayſed vp Ieſus from death be in you, thē wil he yt raiſed vp Ieſus frō death, quicken your mortall bodies, by the reaſō of the ſpirit that dwelleth in you. So that it is not poſſible for him that knoweth the truth, & conſenteth thereto, to continue in ſinne. And then finally if we haue the light in our harts, and walke therein, then we haue fellowſhip with God, and are his ſonnes and heires, and are purged from all ſinne through Chriſtes bloud.

If we ſay we haue no ſinne, we deceaue our ſelues, and trueth is not in vs.

If we think there is no ſinne in vs, Hee that ſayth hee hath no ſinne deceaueth him ſelfe. we are beguiled, and blinde, and the light of Gods word is not in vs, and eyther folow ſinne as beaſtes without conſciēce at all. Or if we ſee the groſſe ſinnes, as murther, theft, and adultery, yet we haue hanged a vayle of falſe gloſes vpon Moſes face, and ſee not the brightnes of the law, how that it requireth of vs, as pure an hart to God, and as great loue vnto our neighbours as was in our ſauiour Ieſus, & ceaſeth not before to condemne vs as ſinners.

If we knowledge our ſinnes, he is faythfull and iuſt to forgeeue vs our ſinnes, and to clenſe vs from all vnrigh teouſnes.

If we confeſſe our ſinnes, not in the If we confeſſe our ſinnes to God with true fayth and repentaunce he will forgeue vs. preiſtes eare (though that tradition reſtored vnto the right vſe were not dā nable,) but in our hartes to God with true repentaunce and faſt beleife: then is he faythfull to forgeue and to purge vs, becauſe of his mercifull truth and promiſe. For he promiſed Abraham, that in his ſeede all the worlde ſhould be bleſſed from the curſe of ſinne. And hath aboundantly renued his euerlaſting mercy vnto vs in the new teſtament, promiſing that our ſinnes ſhall be forgeuen vs in Chriſtes bloud, if we repent and truſt thereto.

If we ſay we haue not ſinned, we make him a lyer, and hys woord is not in vs.

For his word teſtifyeth againſt vs, All mē are ſinners. that wee are all ſinners, yea, and els Chriſt dyed in vayne. Salomon ſayth, 3. Reg. 8. That there is no man that ſinneth not agaynſt God. And Paule proueth by the authoritie of the Scripture vnto the Romaines, that we are all ſinners without exception. And the ſcripture witneſſeth that we are damnable ſinners, and that our nature is to ſinne. Which corrupt and poyſoned nature, though it be begō to be healed, yet it is neuer through whole vntil the houre of death. For the which cauſe with all our beſt fruites, there growe weedes among. Neither can there be any deed ſo perfect that could not be amended. When a blind bungler wondreth at his glorious woorkes, a cunning workeman yt hath a cleare iudgement, perceaueth that it is vnpoſſible to make a woorke that coulde not bee Nothing can be ſo well done, but it may be amēded. made better. Now the law requireth workes of vs in the higheſt degree of perfection, and ceaſeth not to accuſe vs vntill our workes flow naturally, as glorious in perfection as the woorkes of Chriſt. And Chriſt teacheth vs to pray in our Pater noſter: Forgeeue vs our treſpaſſes as we forgeue our treſpaſſers. Whereby ye may eaſelye vnderſtande, that we ſinne dayly one againſt another, and all agaynſt God. Chriſt taught alſo to pray that our Father ſhould not let vs ſlip into temptation: ſignifying that our nature cannot but ſinne if occaſions be geuen, except that God of his eſpeciall grace keepe vs backe. Which readineſſe to ſinne is damnable ſinne in the lawe of God. Dauid prayed Pſal. 68. Let not the tempeſt drowne me, let me not fall into the bottome, and let not the pitte ſhut her mouth vpon me: as who ſhoulde ſay: Firſt keepe me O God from ſinning, then if I ſhall chaunce to fall, as no fleſh can eſcape, one time or other, then All the nature of mā is ſinfull. call me ſhortly backe agayne, and let me not ſincke to deepe therein: and though I yet fall neuer ſo deepe, yet Lord let not the way of mercy be ſtopped: ſignifying that it is vnpoſſible to ſtand of our ſelues, and much leſſe to riſe againe. Which impotencie and feblenes is damnable in the law of God except that wee ſaw it, and repented, and were fled to Chriſt for mercy.

Chap. 2.

MY little children, I write theſe thinges vnto you, that ye ſinne not. And though any man ſinne, yet we haue an aduocate with the Father, euen Ieſus Chriſt, which is righteous.

I write vnto you on the one ſyde, that God is light, and therfore that no man which willingly walketh in the vnfruitfull workes of darkneſſe, hath any felowſhip with that light, or part in the bloud of his Sonne. And this I We muſt reſiſt ſinne with al our power and might. write and teſtifie vnto you my deare children, that ye ſinne not: that is, that ye conſent not vnto ſinne, nor ſhould ſinne of luſt and purpoſe maliciouſly: but contrariwiſe that ye feare God, & reſiſte ſinne with all your might and power according as ye haue promiſed. For whoſoeuer ſinneth of purpoſe after the knowledge of truth, the ſame ſinneth againſt the holy Ghoſt remedileſſe. Heb. 6. 10.

And on the other ſide I teſtifie vnto you that we be alway ſinners, though not of purpoſe and malice after the nature We ſinne daily by the frailty and weaknes of our fleſh. of damned deuils, but of infirmitie and frailtie of our fleſh, which fleſh not onely let teth vs that our woorkes can not be perfect, but alſo now & then through manifold occaſions and temptations caryeth vs cleane out of the right way, ſpight of our hartes. How be it (I ſay) if when the rage is paſt, we turne vnto the right way agayne, and confeſſe our ſinnes vnto our Father with a repenting hart, he hath promiſed vs mercie, and is true to fulfill it. So that if we ſinne not deuiliſhly againſt the holy Ghoſt, refuſing the doctrine which we can not improue that it ſhould not be true: but after the frail tie of man, there is no cauſe to diſpair: For we haue an aduocate and an interceſſour with the Father, euen Ieſus Chriſt that is righteous.

The name of our aduocate is Ieſus, Our aduocate Ieſus that is to ſay, a ſauiour. Cal his name Ieſus, ſayd the Angell to Ioſeph: for he ſhall ſaue his people from their ſinnes. Math. 1. And this aduocate & our Ieſus to ſaue vs from our ſinnes, continueth euer, as it is written, Heb. 7. and hath, Sempiternum Sacerdotium, an euerlaſting office, to make an attonment for ſinne: by the reaſon wherof (ſayth the text) he is able euer to ſaue them that come to God through him, with repentance and fayth, and liueth euer to ſpeake for vs. And beſides that Ieſus that is God and mā, calleth •… o thee O Father for vs. our Ieſus is God and almightie. He tooke our nature vpon him, and felt al our infirmities and ſickneſſes, and in feeling learned to haue compaſſion on vs, and for compaſſion cryed mightely in prayers to God the Father for vs, & was heard. And the voyce of the ſame bloud that once cryed, not for vengeaunce as Abels, but for mercy onely, & was heard, cryeth now and euer, and is euer heard, as oft as we call vnto remembrance with repenting fayth how that it was ſhed for our ſinnes. He is Chriſtus. alſo called Chriſtus, that is to ſay, king annoynted with all might and power ouer ſinne, death and hell, and ouer all ſinnes, ſo that none that flyeth vnto him ſhall euer come into iudgement of damnation. He is annoynted with all fulneſſe of grace, and hath all the treaſure and riches of the ſpirite of God in his hande, with which he bleſſeth all men according to the promiſe made to By Ieſu Chriſt we are made bleſſed. Abraham, and is thereto mercifull to geue vnto al that cal on him. And how much be loueth vs, I report me vnto the enſamples of his deedes.

And he is righteous, both towarde God in that he neuer ſinned, and therfore hath obtayned all his fauour and grace: and alſo toward vs in that he is true to fulfill all the mercye that he hath promiſed vs, euen vnto the vttermoſt iotte.

And he is the ſatiſfaction for our ſinnes, and not for oures only, but alſo for all the worldes.

That I call ſatiſfaction, the Greeke calleth Ilaſmos, and the Hebrue Copar. And it is firſt taken for the ſwaging of wounds, ſores, and ſwellings, and the taking away of payne and ſinarte of them. And thence is borowed for the pacifying and ſwaging of wrath and anger, and for an amendes making, a contenting, ſatiſfaction, a raunſome, & making at one, as it is to ſee aboundantly in the Bible. So that Chriſt is a full contenting, ſatiſfaction and raū ſome Chriſtes bloud is the ſatiſfaction for our ſinnes. for our ſinnes. And not for oures onely which are Apoſtles and Diſciples of Chriſt while he was yet here: or for ours which are Iewes or Iſraclites and the ſeed of Abraham: or for ours that nowe beleue at this preſent tyme, but for all mens ſinnes, both for their ſinnes which went before and beleued the promiſes to come, & for ours which haue ſene them fulfilled, and alſo for all them whiche ſhall afterward beleue vnto the worldes ende, of what ſoeuer nation or degree they be. For Paule commaundeth. 1. Timo. 2. To pray for all mē and all degrees, ſaying that to bee acceptable vnto our Sauiour God, whiche will haue all men ſaued and come to the knowledge of the truth, that is, ſome of al natiōs and all degrees, & not the Iewes onely. For (ſayth hee) there is one God, and one Chriſt gaue himſelfe for the redemption & ſalnation of al the world. mediatour betwene God and man, the man Chriſt Ieſus, whiche gaue him ſelfe a redemption and full ſatiſfaction for all men.

Let this therefore be an vndoubted Article of thy fayth, not of an hyſtorie fayth as thou beleueſt a geſt of Alexander, or of the old Romains, but of a liuely fayth and belefe, to put thy truſt and confidēce in, and to by and ſell theron, as we ſay, and to haue thy ſinnes takē away, and thy ſoule ſaued thereby, if thou hold it faſt: and to continue euer in ſinne, and to haue thy ſoule damned if thou let it ſlip, that our Ieſus, our Saniour that ſaueth his people from their ſinnes, & our Chriſt, that is our kyng ouer all ſinne, death and hell, annoynted with fulneſſe of all grace and with the ſpirite of God, to diſtribute vnto all men, hath accordyng vnto the Epiſtle to the Hebrues & all the ſcripture, in the dayes of his mortall fleſh, Chriſt is king ouer death, hell, & ſinne. with faſtyng, praying, ſufferyng, and crying to God mightily for vs, & with ſhedyng his bloud made full ſatiſfaction both a poena & a culpa (with our holy fathers leaue) for all the ſinnes of the world both of theirs that went before, & of theirs that come after in the faith, whether it be Original ſinne or actual, & not onely the ſinnes cōmitted with conſent to euill in tyme of ignoraunce before the knowledge of the truth, but alſo the ſinnes done of frailtie after we haue forſaken euill and cōſented to the lawes of God in our harts promiſing to folow Chriſt and walke in the light of his doctrine.

Hee ſaueth his people from their Chriſt onely is our ſauiour. ſinnes. Math. 1. and that he onely. So that there is no other name to be ſaued by. Actes. 4. And vnto hym beare all the Prophets recorde, that all that beleue in hym ſhall receaue remiſſion of their ſinnes, in his name. Actes. 10. And by him onely we haue an entring in vnto the father and vnto all grace. Ephe. 2. 3. and Rom. 5. And as many as come before hym are theues & murtherers. Iohn. 10. That is, whoſoeuer preacheth any other forgineneſſe of ſinne then through fayth in hys name, the ſame ſlayeth the ſoule.

This to be true, not onely of originall but of actual, and aſwel of that we commit after our profeſſion, as before, mayſt thou euidently ſee by the enſamples of the Scripture. Chriſt forgaue the woman taken in adulterie. Iohn. 8 Chriſt forgeueth all our ſinnes freely for his mercy ſake. and an other whom be healed. Iohn. 5 And he forgaue Publicanes and open ſinners, and put none to do penaunce as they call it, for to make ſatiſfactiō for the ſinne, which he forgaue through repentaunce & fayth, but enioyned them the lyfe of penaunce, the profeſſion of their Baptiſme, to tame the fleſh in kepyng the commaundementes and that they ſhould ſinne no more. And thoſe ſinners were for the moſt part Iewes and had their Originall ſinne forgiuen them before through fayth in the Teſtament of God. Chriſt forgaue his Apoſtles their actuall ſinnes after their profeſſiō which they committed in denyeng hym, & put none to do penaunce for ſatiſfactiō. Peter Actes. 2. abſolueth the Iewes thorough repentaunce and fayth from their actuall ſinnes whiche they dyd in conſentyng vnto Chriſtes death, and enioyned them no penaūce to make ſatiſfaction. Paul alſo had his actuall ſinnes forgiuen hym frely thorough repentaunce and fayth without Chriſt onely is our aduocate. mention of ſatiſfactiō. Actes. 9. So that accordyng vnto this preſent texte of Iohu. If it chaūce vs to ſinne of frailtie, let vs not diſpayre for we haue an aduocate and interceſſour, a true attorney with the father Ieſus Chriſt righteous toward God and man, and is the reconcilyng and ſatiſfaction for our ſinnes.

For Chriſtes workes are perfect, ſo that he hath obtained vs all mercy and hath ſet vs in the full ſtate of grace and fauour of God, and hath ſhade vs as welbeloued as the aungels of heauen, though we be yet weake. As the yoūg childrē though they can do no good at all are yet as tenderly beloued as the old. And God for Chriſtes ſake hath promiſed that whatſoeuer euil we ſhal do, yet if we turne and repent he will neuer more thinke on our ſinnes.

Thou wilt ſay, God forgiueth the diſpleaſure but we muſt ſuffer payne Popiſh for geueneſſe. to ſatiſfie the righteouſnes of God. A then God hath a righteouſnes whiche may not forgeue paine & al, yt the poore ſinner ſhuld go ſkotfre without ought at all. God was vnrighteous to forgiue the theefe his payne and all thorough repentaunce & faith vnto whom for lack of layſure was no penaſice enioyned. And my faith is, that whatſoeuer exāple of mercy God hath ſhewed one, that ſame he hath promiſed all, ye will he peraduenture forgiue me, but I muſt make amendes? If I owe you xx. l. ye will forgiue me, that is, ye will The forgeueneſſe that we haue of god for Chriſtes ſake, is • ree. no more be angry with me, but I ſhal pay you the. xx. poundes. O Popiſhe forgiueneſſe with whom it goeth after the common prouerbe, no peny no pardon. His fatherhode giueth pardō frely but we muſt pay money aboundantly.

Paules doctrine is. Rom. 9. if a man worke, it ought not to be ſayd, that his hyre was giuē hym of grace or fauour, but of dutie: But to hym that worketh not: but beleueth in hym that iuſtifieth the vngodly, his faith (he ſayth not his workes although he commaundeth vs diligently to worke and deſpiſeth none Faith in Chriſt is accompted to vs for righteouſnes. that God commaūdeth) his faith (ſaith hee) is rekened hym for hys righteouſnes. Confirmyng his ſaying with the teſtimonie of the prophet Dauid in the 32. Pſalme: ſaying. Bleſſed is the man vnto whō God imputeth or rekeneth not his ſinne: that is to ſay, which man although he be a ſinner, yet God layeth not it to his charge for his faithes ſake. And in the. xi. hee ſayth. If it come of grace then it cōmeth not of works. For then were grace no grace ſayth he: For We are ſaued by grace, and not by workes of the law. it was a very ſtraunge ſpeakyng in Paules cares to call that grace that came of deſeruyng of workes: Or that deſeruyng of workes, whiche came by grace: for he rekened workes & grace to be contrary in ſuch maner of ſpeach. But our holy father hath coupled thē together of pure liberalitie I dare ſay, & not for couetouſnes. For as his holyneſſe if hee haue a cauſe agaynſt any man, immediatly bretheth out an excommunication vppon hym and will haue ſatiſfaction for the vttermoſt farthing and ſomwhat aboue, to teach thē to beware agaynſt an other tyme yet he will bleſſe agayne from the terrible ſentence of his heauy curſe, euen ſo of that bleſſed complection hee deſcribeth the nature of the mercy of God that The Pope when any man offendeth him, falleth to curſing. God will remitte his anger to vs vppon the appointment of our ſatiſfaction. When the Scripture ſayth Chriſt is our righteouſnes, our iuſtifying, our redemption, our attonement, that hath appeaſed God, and clenſeth vs frō our ſinnes, and all in his bloud, ſo that his bloud, is the ſatiſfaction onely.

And that thou mayſt the better perceaue Workes can be no ſatiſfaction for ſinne to Godward. the falſhead of our holy fathers fleſhly imagination, call to minde how that the Scripture ſayth. Iohn the iiij. God is a ſpirite and muſt be worſhypped in the ſpirite. That is, repentaūce, fayth, hope, and loue toward his law and our neighbour for his ſake is hys worſhyp in the ſpirite. And therefore whoſoeuer woorſhyppeth God with workes, and referreth his woorkes to God, to be a ſacrifice vnto hym, to appeaſe God is a ſpirite, and muſt be worſhipped in yt ſpirite. hym as though hee delited in the worke for the woorkes ſake, the ſame maketh of God an image or idoll and is an image ſeruer, and as wicked an Idolater as euer was any blynd heathen, and ſerueth God after the imagination of his owne hart and is abhominable vnto god, as thou ſeeſt in how many places God defieth the ſacrifice of the children of Iſraell, for the ſayd imagination. So that whoſoeuer ſuppoſeth that his candle ſtickyng before an Image, his puttyng a peny in the boxe, Popiſh workes. his goyng a pilgrimage, his faſtyng, his wolward goyng, barefoote goyng, his crowchyng, knelyng, and paine taking, be ſacrifice vnto God, as though he delited in them, as we in the geſtures of Iack Napes, is as blind as hee that gropeth for his way at none. Gods worſhyp is to loue hym for hys mercy, & of loue to beſtow al our works Gods worſhip. vpon our neighbour for his ſake, and vpon the tamyng of our fleſh, that we ſinne not agayne, which ſhould be the chiefeſt care of a Chriſten man whyle Chriſt careth for that that is once paſt and cōmitted already, whether before our profeſſion or after. For the conditions of the peace that is made betwen God & vs in Chriſtes bloud are theſe. The law is ſet before vs, vnto whiche if we conſent and ſubmit our ſelues to be ſcholers thereof, then are not onely all our foreſinnes forgiuen both Poena & culpa (with our holy fathers licence euer) but alſo all our infirmities, weaknes, proneſſe, readynes, and motions vnto ſinne are pardoned and taken aworth and we tranſlated frō vnder the damnation of the law which damneth as well thoſe infirmities as the ſinne that ſpringeth of them, and putteth vs vnder grace. Rom. 7. So that we ſhall not henceforth, as long as we forſake not our profeſſiō be iudged by the rigorouſnes of the law. But chaſtiſed if we do amiſe as children that are vnder no law. Now then if God in Chriſt pardon God doth pardon and forgeue all our ſinnes whatſoeuer they are for Chriſtes ſake. our infirmities, by reaſō of which we cannot eſcape but that we ſhal now and thē ſinne, it foloweth that he muſt likewiſe pardon the actuall ſinne whiche we do compelled of thoſe infirmities in ſpite of our hartes, and agaynſt the will of the ſpirite. For if thou pardon the ſickneſſe of the ſicke, then muſt thou pardō the deeds which he doth, or • eueth vndone by the reaſon of his ſickneſſe. If the madnes of a mad man be pardoned and vnder no law, then if he murther in his madneſſe, he may not be ſlayne agayne. If children within a certaine age are not vnder the law that flayeth theues, then can ye not of right hang them, though they ſteale. What popiſhe pardoning were that? Thys doth Paule, Rom. 7. ſo confirme that all the world cannot quitch againſt it, ſaying: I conſent vnto the law of God that it is good, and fayne would I do it, and yet haue I not alwayes power ſo to do, but find an other thing in my fleſh, rehelling agaynſt the will of my minde, and leading me captine into ſinne, ſo that I cannot do that I wold doe: but am compelled to doe that I would not. If (ſayth he) I do that I woulde not, then I do it not, but the ſinne that dwelleth in me doth it: And then ſayth he: Who ſhall deliuer me from this body of deathe, in which I am bound priſoner agaynſt my will? Thankes be to God (ſaith he) through Chriſtes victory. Ieſus Chriſt our Lorde, which hath conquered and ouercome ſinne, death, and hell, and hath put the damnation of the law out of the way, vnto all that profeſſe the law, and beleue in him.

We be vnder the lawe to learne it, and to faſſhion our deedes as like as we can, but not vnder the damnation of the lawe, that we ſhoulde be damned though our deedes were not perfect as the law requireth, or though of frailty we at a time breake it. As children are vnder the law that they ſteale not, but not vnder the damnation though they ſteale. So that all they that are graffed into Chriſt to follow hys doctrine, are vnder the law to learne it onely, but are deliuered from feare of euerlaſting death and hell, and all the threatenings of the law, and from conſcience of ſinne, which feared vs from God. And we are come into God thorough the confidence that we haue in Ieſus Chriſt, & are as familiar & bold with him, as yong innocent children which haue no conſcience of ſinne, are with their fathers and mothers, or thē that nouriſhe them. Which were vnpoſſible if God now (as the pope painteth The popes purgatory is terrible. him) did ſhake a rod at vs of vij. yeares puniſhment, as ſharpe as the paynes of hel for euery treſpace we do, which treſpace for the number of them were like to make our purgatory almoſt as long as hell, ſeing we haue no Gods word, that we ſhall be deliuered thence, vntil we haue payd the laſt farthing. And therefore could our conſcience neuer be at reſt, nor be bolde and familier with God.

If ye ſay the Pope can deliuer my Binde and loſe. conſcience from feare of purgatory (as his poetry onely putteth me in feare) and that by this text, Whatſoeuer thou bindeſt on earth. &c. If thou this way vnderſtand the text, whatſoeuer thou being in earth loſeſt any where: then might he loſe in hell, and binde in heauen. But why may not I take the text Note this text. of Chriſt. Ioh. 16. Whatſoeuer ye aſke my Father in my name, he will geue it you, and deſire forgeueneſſe of all together in Chriſtes name, both a poena & culpa: and thē remayneth no ſuch purgatory at all? Howbeit the text of binding & loſing, is but borowed ſpeach, Bynding & loſing is by the true preachyng of Gods Word. how that after the ſimilitude of worldly binding and loſing locking and vnlocking: the word of God truely preached doth binde and loſe the conſcience,

God ſayth to Hieremias, cap. 1. Behold I geue thee power ouer nations and kingdomes to plucke vp by the rootes, and to ſhiuer in peeces, to deſtroy and caſt downe, and to build and plante. How did he deſtroy nations & kingdomes, and how did he build thē? verily by preaching and prophecying. What nation, kingdome, or citie he prophecyed to be ouerthrowne, was ſo. And what Citie he prophecyed to be built againe, was ſo. And what nation after they were brought into captiuity he prophecyed to be reſtored agayne, were ſo. And whome he prophecyed to periſh, periſhed. And whome he prophecyed to be ſaued, was ſaued.

Euen ſo whomeſoeuer a true preacher of Gods word ſaith ſhall be damned for his ſinne, becauſe he will not repent and beleue in Chriſt, the ſame is damned: And whomeſoeuer a true preacher of Gods worde ſayth ſhall be ſaued becauſe he repenteth and beleeueth in Chriſtes bloud, the ſame is ſaued. And this is the binding and loſing that Chriſtment.

Notwithſtanding ye muſt vnderſtand that when we haue ſinned, though our hartes were not to ſinne, and though we repēt, ere the deed be done, yet the body in ſinning hath ouercome the ſpirite, and hath got the maiſtrye. So that the ſpirite is now weaker and feebler to vertue, and to folow the law of God and doctrine of Chriſt, and the fleſh ſtronger to folow vice and ſinne. Wherfore as when an olde ſore is broken forth againe, we begin as it were a new cure with greater diligence and more care then before: euen ſo here we We muſt ſtruggle & ſtriue with ſinne. muſt renue our old battayl againſt the fleſh, and more ſtrongly goe to worke, to ſubdue it, and to quench the luſtes therof, which are waxen ſo ranke, that they bnd out openly, according to the profeſſion of our baptiſme, which is y• very ſacrament or ſigne of repentance, or if they wil ſo haue it called penance, by the interpretation of Paul. Rom. 6. For the plunging into the water, as it betokeneth on the one part that Chriſt hath waſſhed our ſoules wt his bloud: euen ſo on the other parte it ſignifyeth that we haue promiſed to quentch and • lay the luſtes of the fleſh with prayer, faſting, and holy meditation, after the doctrine of Chriſt, and with all godlye exerciſe, that tame the fleſhe, and kyll not the man.

Wherupon the Biſſhops that ſucceded How penaūce came vp & Purgatory. the Apoſtles, when men had done any open ſinnes, enioyned them penaunce as they call it, by the authoritie of the congregation and gouernoures therof, and aduiſe of the moſt wiſe and diſcrete, and with the willing couſent of the treſpaſſers, to tame the fleſh, as to go woolward, to weare ſhurtes of heire, to goe barefoote and bare head, to pray, to faſt bread and water, ſome once in the weeke, ſome twiſe, or al the weeke, an whole yeare, ij. yeares, iij. yeares, vij. yeares, xx. yeares, & ſome all their liues long. And to goe in pilgrimage to viſite y• memoriall of ſaintes, to ſtrength them the better to follow the enſample and ſuch like, and all to ſlay the worldly minde of the fleſh. Which maner when it was once receiued of yt people by cuſtome, it became a law. And the biſhops by little & little gat it whole into their own handes.

When the Biſhops ſawe that, how they had got the ſimple people vnder How the Pope and hys ſhauelyngs haue abuſed penaunce. them in ſuch humble obedience, they beganne to ſet vp their creſtes, and to raigne ouer them as princes, and to enioyne ſore penaunce for ſmall trifles, namely, if ought were done agaynſte their pleaſure, and beate ſome ſore, and ſpared other, and ſolde their penaunce to the ritch, and ouerladed the poore, vntill the tyranny was waxed ſo grenous that the people woulde beare it no longer. For by this time, what wt the multitude of ceremonies and heap of mens conſtitutions whoſe right vſe was thereto cleane forgotten, & partly becauſe our ſhepheardes were buſyed to ſeeke themſelues and their hye authority, & exalted euery mā his throne, and were become wolues vnto yt flock, the cauſe why the people were diſobedient vnto holeſome counſel: the word of God was ſore darckened, and no where purely preached. And therefore the Prelates loth to loſe their hye authoritie, and to let the people goe free of their yoke, began to turne their tale, and ſing a new ſong, how that this penaunce was enioyned to make ſatiſfaction to God for the ſinne that was committed, robbing our ſoules of the fruite of Chriſtes bloud, and making vs imageſeruauntes, referring oure deedes vnto the perſō of God, & worſhipping him as an image of our own imagination with bodely worke, ſaying moreouer, if we would not do ſuch penaunce here at their iniunctions we muſt do it in an other worlde, and ſo fayned purgatory where we muſt ſuffer Here was Purgatory kindled. vij. yeares for euery ſinne. And when the kingdome of Antichriſt was ſo enlarged that it muſt haue an head, they ſet vp our holy father of Rome, or rather vſurped that Rome with violence, and to him was geuen this prerogatiue to ſell whome he would from purgatorye.

And the ſacrament of penaunce they The de •… nition of penaunce made by the Papiſtes. thus deſcribe: Contrition, Confeſſion, and Satiſfaction. Contrition, ſorow for thy ſinnes. Confeſſion, not to God and them whome thou haſt offended, but tell thy ſinnes in the prieſtes eare. Satiſfaction, to do certaine deedes enioyned of them, to buy out thy ſinnes. And in theyr deſcription they haue cleane excluded the fayth in the ſatiſfaction of Chriſtes bloud, which onely bringeth life, and the ſpirite of life, and righteouſnes, and without the which it is impoſſible to pleaſe God. Heb. 11. In whoſe ſtead they haue put in the Fayth is the chiefeſt part of penaunce. preſumption of our owne works. And for lacke of truſt in Chriſtes bloud our contrition is but a fruitleſſe ſorrow in yt reſpect of hell, which maketh vs hate the law ſtill, & conſequently God that made it: where true contrition annexed with fayth, is ſorrow in reſpect of the law, vnto which we conſent that it is good & loue it and therfore mourne partly becauſe we haue offended it and partly becauſe we lacke power to fulfill it as we would.

Theſe thynges to be true our Prelates know by open hyſtories as well, as whē it is Noone, the Sunne is flat South: but it deliteth them to reſiſt the holy ghoſt and to perſecute the preachers of the thynges whiche if they as well loued as they knowe to be true, they would preache the ſame them ſelues and lyue therafter. Hereof ye may ſee our woorkes are but to tame the Our workes can make no ſatiſfaction, but onely faith in Chriſtes bloud. fleſh onely, and can be no ſatiſfactiō to God, except we make him an image & our ſelues image ſeruaunts. And hereof ye may ſee how out of this open penaunce came the eare cōfeſſion, ſatiſfaction of workes Purgatorie and pardons. For when they had put the ſatiſfaction of Chriſtes bloud out of yt way, then as they compelled to cōfeſſe open ſinnes and to take open penaunce, euē ſo they compelled to confeſſe ſecrete ſinnes and to take ſecret penaūce. And as they made marchaūdiſe of open penaūce, ſo did they of ſecret. And for thē The practiſe & marcheūdiſe of the Pope & his Clergy that would not receaue ſuch pardon, fayned they Purgatory, and for them that receaued them fayned they pardō, turnyng bindyng and loſing with preaching Gods word vnto byeng and ſellyng ſinne for money. And ſince that tyme hetherto, the worſe the people were the better were the Prelates cō tent, euer reſiſtyng that they ſhould be made better through their bleſſed couetouſnes & proude deſire of honour.

And out of this falſe preſumption of Vowes of Religion. workes, ſpranke the wicked vowes of Religion which they vow to make ſatiſfaction for ſinne, and to be hygher in heauen, in ſtede of the lyfe of penaunce which Chriſt taught vs in the Goſpell to tame the fleſh & to crucifie the members with all, that we henceforth ſhuld walke in the wayes of Gods law, and ſinne no more.

And to ſpeake of worſhyppyng of Worſhyppyng of Saintes. Saintes and praying vnto them and of that we make them our aduocates well nye aboue Chriſt or all together, though it require a long diſputation, yet it is as bright as the day to all that know ye truth, how that our faſtyng of their euens & kepyng their holy dayes going bare foote, ſtickyng vp of cādels in the bright day in the worſhypping of them to obtaine their fauour, our giuyng them ſo coſtly iewels, offeryng into their boxes, clothyng their Images, The Pope and his Clergy ſetteth vp Idolatry. ſhooyng them with ſiluer ſhoes with an ouche of Chriſtall in the myddes, to ſtroke the lippes and eyes of the ignoraūt as a man would ſtroke yolig childrens heades to entice them and bryng them in, and rocke them a ſlepe in ignoraunce are with all like ſeruice playne idolatrie, that is in Engliſh Imageſeruice. For the Saintes are ſpirites & can haue no delectatiō in bodely thynges. And becauſe thoſe bodely dedes can be no ſeruice vnto the ſpirituall Saintes, and we do them not to be a ſeruice to our ſelues or our neighbours: we ſerue the woorke and the falſe imagination of our fleſhly witte, after the doctrine of man, and not of God, and are imageſeruauntes. And this is it that Paule calleth Seruire elementis mundi, to be in captiuitie vnder dome ceremonies and vayne traditions of mens doctrine and to do the worke for the worke it ſelfe, as though God delited therin, for the deede it ſelfe without all other reſpect.

But and ye will know the true worſhyppyng of Saintes, hearken vnto The true worſhipping of ſaintes. Paul Phil. ij. where he ſayth, Ye ſhyne as lightes in the worlde holdyng faſt the word of life vnto my glory or worſhyp agaynſt the day of Ieſu Chriſte, that I haue not runne nor laboured in vayne. That is to wete the worſhyp which all true Saintes now ſeeke and the worſhyp that all the true meſſengers of God ſeke this day or euer ſhall ſeke, is to draw all to Chriſt with preachyng the true word of God, and with the example of pure liuyng faſhioned thereafter. Will ye therefore worſhyp ſaints truly? thē heare what they preached, Good leſſons are to be learned of y• ſaints. and beleue their doctrine. And as they folowed that doctrine ſo conforme your liuyng like vnto theirs. And that ſhalbe vnto their hygh worſhyp in the commyng agayne of Chriſt (when all mens deedes ſhall appeare and euery man ſhalbe iudged and receaue his reward accordyng vnto his deedes) how that they not onely while they here lyued, but alſo after their death with the exāple of their doctrine and liuyng left behynd in writyng and other memorials vnto the exāple of them that ſhould folow, them vnto Chriſt that were The true worſhipping of ſaintes is to folow their life and doctrine. borne. v. hūdreth, yea a thouſād yeares after their death. This was their worſhip in the ſpirite at the begynnyng as they were ſpirites, & lightes were ſticked before their memorials at the begynnyng to be a ceremonie to put vs in remembraunce that we ſo prayſed the Saintes and boaſted their liuyngs that we folowed their examples in our deedes, as Chriſt ſayth Math. v. Let your light ſo ſhyne before mē that they ſee your good woorkes & glorifie your father that is in heauen. For preaching of the doctrine which is light hath but ſmall effect to moue the hart if the exā ple of liuyng do diſagree.

And that we worſhyp Saintes for feare leſt they ſhould be diſpleaſed and angry with vs and plague vs or hurt vs, as who is not afrayed of S. Laurence? who dare denye. S. Anthony a fleſe of woll for feare of his terrible fire or leſt hee ſende the poxe among our ſhepe) is heathē imageſeruice & cleane agaynſt the firſt cōmaundement which is. Heare Iſraell, the Lord thy God is one God. Now God in the Hebrew is called El or Elohim in the plurall nū ber, ſtrength or might. So that the cō maundement is, Heare Iſraell he that If we harken to the voyce of God, he is mighty and of power to helpe vs. is thy power and might, thy ſworde & ſhield is but one, that is, there is none or might to helpe or hurt the ſaue one, whiche is all together thyne and at thy commaundemēt if thou wilt heare bis voyce. And all other might in the world, is borowed of hym. And he will lend no might agaynſt the contrary to his promiſes: keepe therfore his commaundementes and he ſhall kepe thee. And if thou haue broken them, and he haue lent of his power agaynſt thee, repent and come agayne vnto thy profeſſion and he will returne agayne vnto his mercy & fetch his power home agayne, which he lent to vexe thee, becauſe thou forſookeſt hym and brakeſt his commaundementes. And feare no other creature, for falſe feare is ye cauſe of all Idolatrie.

Moreouer all we that are Baptiſed in Chriſt haue profeſſed to do good for euil and not to auenge our ſelues. And We muſt do good for euill. many of vs come vnto ſuch perfection that we can be prouoked by no temptation to deſire vengeaunce, but haue compaſſion and mekely pray for them that ſlay vs.

How wicked a thyng then is it to A popiſh imaginatio •• thinke that the Saintes plague vs, becauſe we do thē not ſuch ſuperſtitious honour whiche is their diſhonour and our ſhame? It is verely a Popiſh imagination, & euē to deſcribe the Saintes after the nature of our Prelates which be meeke and lowly till they be where they would be. But when they be once a loft they play the tormentours if we will not honour them and do whatſoeuer they commaunde, more earneſtly then that whiche God him ſelfe hath commaunded, and feare them aboue God hym ſelfe.

And it can be but like abhomination Aduour • es. alſo, that we chooſe of a fleſhly mynde euery man his ſeueral Saint or rather ſeuerall God, to be our aduocates, attorneys, mediatours (when there is but one. i. Timo. ij.) and interceſſours, and call them our aduouryes, whē we might better call them our adulterers, and ſerue thē or rather a paynted poſt Idolatry. in their ſtede, with our imageferuice, therwith to bynde them for to helpe vs whēſoeuer and for whatſoeuer we call vnto them, and to ſaue our ſoules ther to with their prayers and merites, and will yet neither heare yt doctrine or folow the exāple of liuing (which is their onely honour in the ſpirite of any ſaint whoſe doctrine & lyuyng is autentike.

For firſt, God whiche alone hath power to helpe or hurt, hath made appointment God hath promiſed to geue vs whatſoeuer we aſke in Chriſtes name, & for Chriſtes ſake. betwixt hym & vs in Chriſtes bloud and hath bound hymſelfe to giue vs whatſoeuer we aſke in hys name, teſtifiyng therto that there is no other name to be ſaued by; and that he wilbe a father vnto vs & ſaue vs both in this lyfe and in the lyfe to come, and take vs from vnder the damnation of the law, and ſet vs vnder grace & mercy, to bee ſcholers onely to learne the law, and that our vnperfect dedes ſhal be taken in worth, yea and though at a tyme we marre all through our infirmitie, yet if we turne agayne, that ſhal be forgeuen vs mercifully, ſo that we ſhalbe vnder no damnation: which teſtament is confirmed with ſignes and wonders wrought thorough the holy ghoſt. Now this indented obligation layde apart, we make an other of our owne imaginatiō betwene the Saints Saints cā not help vs and vs, in their merites for our image ſeruice. Which can be but a falſe fayth, ſeyng it hath not Gods woorde (vnto which alone we ought to cleaue) but is alſo cleane contrary therto.

And agayne the Saintes were not ſaued through their owne merites, but through Chriſtes. Neither were their dedes which they dyd after they were The ſaints were not ſaued by their •… ne merites, but by Chriſtes merites. receaued vnder grace ſufficiēt in them ſelues to fulfill the law for the preſent time, ſaue as Chriſtes merites did ſupply ye imperfectnes of thē, and yt which was lackyng on their part thorough their infirmities. And therefore as the Saintes holy workes made no ſatiſfaction for the ſinne they dyd before they were receaued vnder mercy, euen ſo made they none for the deadly ſynnes which they did vnder mercy: ſeyng the deedes were vnperfect, and had ſinne annexed vnto thē by reaſon of the fleſh, and were inſufficient to excuſe theyr owne maiſters. What merites haue they in ſtore for vs then, ſeeing by all mens confeſſion they now merite not • If the moſt obedient child in the world diſobey his fathers cōmaundementes, his fore good deedes cannot make that diſobedience no ſinne, or to be a ſatiſfaction, that the childe ſhould preſume in the confidence of his olde deedes, and We muſt humble our ſelues to the mercy of almighty God. think his father ſhould do him wrong to puniſhe him. But hee muſt knowledge his fault, and that he hath deſerued puniſhmente, and deſire forgeuenes, vnto the glory of his fathers mercifulneſſe, and not of his olde deedes, though his olde obedience be a great preſumption that he ſinned of frailtye, and not of purpoſe. Euen ſo if I being as holy as euer was Paul in his moſt holineſſe, ſinne this day thorough the frailtie of my fleſhe, mine olde deedes cā be no ſatiſfaction: but I muſt know ledge my ſinne vnto my Father, and graunt that I haue deſerued damnation, and meekly deſire forgeuenes, and challenge it by the obligation, wherin God hath bound him ſelfe to me, vnto the glory of the mercy of God, & not to the glory of my holy deedes: for if my deedes ſaue me, it is my glory. But if he forgeue vs freely without reſpect of my deedes, then it is the glory of hys mercye, by Paules doctrine vnto the Romaines.

Moreouer if the ſaintes be in heauē, The Angels ſerue vs. then can they be there in none other caſe then the Aungels, in which ſtate Chriſt teſtifyeth they ſhall be in the reſurrection. Now the Angels are miniſters ſent of God, to do ſeruice vnto the electe, which ſhall be ſaued. Heb. 1. And God hath bound himſelf, that if I come in the right way, by the dore of Chriſtes bloud and aſke helpe, that he will ſend me if need be, an hundred legions of Angels or ſaintes. But when God hath bound himſelf to ſende me angels or ſaintes, or an angell or ſaint, he hath not promiſed to ſend this Angell or that, or this or that ſainte. And therfore when I appoynt God whom he ſhall ſend, and binde him, where he hath not bound himſelfe, to ſende me what ſainte I will, I tempt God. And thus this choſing of ſeuerall ſaintes is To chooſe ſaintes to be our aduacates, is mere idolatry. but tempting of God. And yet wee do worſe then this: for we leaue yt way of Chriſts bloud, & go not to God throgh him: but run to the ſaintes in a teſtament of our owne making, and will that they eyther ſaue vs themſelues for our imageſeruice, or compell God for merites ſake to ſaue vs. Why goeſt thou not vnto thy Father thine owne ſelfe? I am a ſinner, will they ſay, and dare not. If thou go in the right way, thou haſt no ſinne. Chriſt hath taken all thy ſinnes from thee, and God hath no rod in his hand, nor looketh ſowre, but merily, that it is a luſt to beholde his chearfull countenance, and offreth thee his hande. But this way is ſtopped vp through vnbeleefe, and therefore Chriſt is the way & life that leadeth vs to ſaluation. we ſeek an other which is no way to life, but vnto euerlaſting death. We will not looke on the law with open eyes, and therfore haue we no due repentaunce, and ſo no luſt to harken vnto the goſpell of glad tydings in Chriſtes bloud. And where the right way is ſet before vs, and we of malice will not walke therin, God can not but let the deuil play with vs, and iuggle our eyes to confirme vs in blindneſſe.

But after what maner doth Chriſt Howe Chriſt prayeth for vs pray for vs? Ʋerily Chriſt in the dayes of his mortall fleſh ſuffred and prayed for all that ſhal be ſaued, and obtayned and was heard, and had his petitions graunted. And he made ſatiſfaction, & purged, and purchaſed forgeuenes, euē then for all the ſinne that euer ſhall be forgeuen: And his praying for vs, and being a mediatour now, is that the remembraunce of all that he did for vs, is preſent in the ſight of God the Father, as freſh as the houre he did them, yea the ſame houre is yet preſent, and not paſt in the ſight of God. And Chriſt is Chriſt is a kyng and hath power him ſelfe to forgeue vs, and to receaue vs vnto hym ſelfe. now a King, and raigneth, and hath receaued power of all that he prayed for, to do it himſelfe. And that whenſoeuer the elect cal for ought in his name he ſēdeth help euē of yt power which he hath receaued: yea ere they aſke, he ſendeth his ſpirit into their harts to moue them to aſke. So that it is his gift that we deſire ought in his name. And in all that we do or thinke well, he preuē teth vs with his grace: yea he careth for vs, ere we care for ourſelues, and when we were yet euill, he ſendeth to call vs, & draweth vs with ſuch power that our hartes cannot but conſent and come. And the Angels ſtande by, and behold the teſtament of the elect, how we ſhall be receiued into their fellowſhippe, and ſee all the grace that Chriſt ſhall poure out vpon vs. And they reioyce All the bleſſed company of heauē reioyſe and are glad to haue vs to be with them, that we might loye together. and prayſe God for his infinite mercy, and are glad, and long for vs, & of very loue are ready againſt all houres whē we ſhall call for help in Chriſtes name, to come & helpe. And Chriſt ſendeth them whē we cal in his name, and ere we call, euen while we be yet euill, and happely perſecute the truth of ignoraunce, as Paule did, the Angels wayte vpon vs to keepe that the deuils ſlay vs not, before the time of our calling be come.

Now if an Angell ſhoulde appeare vnto thee, what wouldeſt thou ſay vnto him? If thou prayedſt him to helpe, he would aunſwere: I do. Chriſt hath ſent me to helpe, and beleeue that the Angels be euer about thee to helpe. If thou deſiredſt him to pray for thee to obtayne this or that, he woulde ſay: Chriſt hath prayed, and his prayer is heard for whatſoeuer thou aſkeſt in his Chriſt prayeth for vs and hys prayer is heard. name, and woulde ſhewe thee all that God woulde do to thee, and what he would alſo haue thee to do: and if thou beleeueſt, ſo were thou ſafe. If thou deſiredſt him to ſaue thee with his merites. He would aunſwer that he had no merites: but that Chriſt onely is Lord of all merites: nor ſaluation, but that Chriſt is Lord of ſaluation. Wilte thou therfore be ſaued by merits, wold the Aungell ſay: then pray to God in Chriſtes name, and thou ſhalt be ſaued by the merites of him, and haue me or ſome other thy ſeruaunt immediatlye to help thee vnto the vttermoſt of our power, and to keep thee and bring thee vnto the rewarde of his mertites. If thou wouldeſt promiſe him to worſhip Imageſeruice is abhorred of God. him with imageſeruice, that is, to ſticke vp a candle before his image, or ſuch an image as he appeared to thee in. He would aunſwer that he were a ſpirite, and delighted in no candlelight but would bid thee geue a cādle to thy neighbour that lacked, if thou hadſt to many. And ſo would he aunſwer thee if thou wouldeſt put money in a boxe for him, or cloth his image in cloth of gold, or put golden ſhoes vpon his Images feete. If thou ſaydeſt that thou God hateth ſuperſtition. wouldeſt build a chappel in his name, he would aunſwer that he dwelt in no houſe made with ſtones, but wold bid thee goe to the churches that are made already, and learne of the Preachers there how to beleeue, and how to liue, and honour God in the ſpirite, for the which cauſe churches were chiefly builded, and for quietneſſe to pray. And if there be no church, then to geue of that Churches were or deined for preachyng and callyng on the name of God. thou maiſt ſpare to help that one were builded to be a preaching and a praying houſe, and of worſhipping God in the ſpirite, and not of imageſeruice.

And if Paule appeared vnto thee, what other thing could he aunſwer alſo, then that he were a ſpirite, & would refuſe all thy imageſeruice. And if thou ſpeake to Paule of his merites, he can none otherwiſe aunſwer thee, then he aunſwered his Corinthians: That he dyed for no mans ſinnes, and that no mā was baptized in his name to truſt in his merites. He would ſay, I builded all men vppon Chriſtes merites: preaching that all that repented and beleued in his name, ſhould be ſaued, and taken from vnder the wrath, vengeaunce, and damnation of the law, & be put vnder mercy and grace. And by this fayth was I ſaued from damnation, and put vnder mercy and grace, Chriſte hath made a chaunge with vs, for he hath taken vpon him all our ſinnes, and graūted vs his mercy and giftes of grace. and made one with Chriſt, to haue my part with him, and he with me, or rather to make a chainge that he ſhoulde haue all my ſinnes, and I his mercye and the giftes of his grace, and become glorious with the ornamentes of hys riches. And of my ſauiour Chriſt I receaued this lawe, that I ſhoulde loue my brethren all Gods elect as tenderly as he loued them. And I conſented vnto this law, for it ſeemed right, and became a ſcholler to learne it. And as I profited in the knowledge, faith, and loue of Chriſt, ſo I grew in the loue of my brethren, and ſuffred all things for their ſakes, and at the laſt waxed ſo perfect, that I wiſhed my ſelfe damned (if it might haue bene) to ſaue my brethrē. And al my brethrē that receaued Chriſt receaued the ſame commaundement, & grew therein. And they that were perfect loued me and all their other brethren, no leſſe then I loued them. And looke with what loue I miniſtred the giftes of grace, which I receaued of Chriſt for the edifying of his congregation, vpon my brethren, with the ſame loue did they miniſter their giftes agayne on me, which they had and I lacked: and ſo loue made all common. loue maketh all thynges common. And moreouer if they call my workes my merites, I beſtowed all my workes vpon my brethren to teach them, and reaped the fruite thereof, euen my brethrens edifying and ſoules health, yea and reape daily, in that I left my doctrine & enſample of liuing behinde me, by which many are conuerted vnto Chriſt daily. If thou deſire therfore to enioy part of my merite, goe & read in my Goſpel, and thou ſhalt finde the fruite of my labour, the knowledge of Chriſt, the health of the ſoule, and euer laſting life.

And as I loued my brethren whē I liued ſo I loue them ſtill, & now more perfectly. Howbeit my loue then was paynful: for the more I loued the more S. Paule was a louyng and carefull preacher. I ſorowed, feared and cared for them to bryng them into the knowledge of the truth, and to kepe them in vnitie of faith leſt the falſe prophetes ſhould deceaue them, or their owne infirmities ſhould breake peace & vnitie, or cauſe them to fall into any ſinne.

But now my loue is without paine. For I ſee the will and prouidence of God, and how the end of all thynges ſhalbe vnto hys glory & profite of the elect. And though I ſee the elect ſhall ſometime fall, yet I ſee how they ſhall ariſe agayne & how that their fall ſhalbe vnto the glory of God & their owne profect. And we that are in heauē, loue you al a like: neither we loue one more & an other leſſe. And therfore if ye loue vs more one thē an other, that is fleſhly as mine old Corinthiās once loued, and I rebuked them. Neither can we A good ſaying of S. Paule. bee moued to come more to helpe one thē an other. But we wayte whē God will ſend any of vs vnto the elect that call for helpe in Chriſtes name. Wherfore if thou wilt be holpe of any of vs pray in Chriſtes name. And God ſhall ſend one of vs, an Aungell or a Saint, to keepe the power of the deuils from you: but not whō thou wouldeſt choſe temptyng God: but whom it pleaſeth God to ſend.

And if your preachers loue you not after y• ſame maner, to edifie you with the true doctrine of Chriſt and example of liuing therafter, and to kepe you in vnitie of fayth and charitie, they be not of Chriſtes Diſciples, but Antichriſtes which vnder yt name of Chriſt, ſeeke to raigne ouer you as temporall tyrauntes. And in like maner if this be not written in your hartes, that ye ought to loue one an other as Chriſt loued you, and as ye had example of vs his Apoſtles, ye go aſtray in vanities and are not in the right way.

And hereby are we ſure that we knowe hym, if we keepe his commaundementes.

This is cleane agaynſt y• doctrine of The ſtate of grace. them which ſay that we can not know whether we be in the ſtate of grace or no. Iohn ſayth if we keepe his commaundementes, then we be ſure that we knowe Chriſt is euerlaſtyng lyfe Iohn. xvij. Then cōtrary to the pope: Chriſten men haue doctrine to know whether they be in grace or no.

The kepyng of Gods commaundementes certifieth vs that we be in the They that keepe the cōmaundementes are in the ſtate of grace. ſtate of grace. But our Doctours haue no doctrine to know when a man is in the ſtate of grace, wherfore it is manifeſt that they kepe not Gods cōmaūdementes, nor be in ſtate of grace, but of all vngratiouſnes.

Our Doctours know not whether they be in ſtate of grace. Our doctours kepe mens cōmaūdements, Ergo mēs commaundemētes certifie not that we be in ſtate of grace. Though thou haue a deuotion to ſticke vp a candle before a poſt, and ſo forth, yet thou canſt neuer be ſure thereby that thou art in the When we do good to our neighbour, then we may be aſſured that we are in the ſtate of grace. fauour of God. But if thou haue deuotion to helpe thy brother in all his miſfortunes, becauſe hee is the image of God and price of Chriſtes bloud, then thy denotiō certifieth the that thou art in the fauour of God or ſtate of grace.

He that ſayth I knowe hym and yet keepeth not hys commaundementes, is a lyer, and the truth is not in hym.

When our Phariſeis ſay, do as we byd you and not as we do, they teſtifie that they keepe not Gods commaūdementes, A ſure argument to know falſe Prophetes by. vnto whiche teſtimonie our eyes alſo beare recorde: And they that keepe not Gods commaundementes, be lyers & haue no truth in them. And then when they preach, they cā not but preache lyes. And then though they preach Chriſt, they preach hym falſlie, vnto their fleſhſly vaūtage and not our ſoules health. And for as much as we may haue no felowſhyp with thē that kepe not Gods commaundementes. i. Cor. v. and in as much as all ſuch are falſe Prophetes voyde of all truth, it foloweth that we ought to geue our Doctours none audience, though their defenders ſtode by them with theyr ſwoordes drawen, but rather to laye downe our heades and ſtretch foorth our neckes, to be ſlayne.

He that keepeth his woorde: in hym verely is the loue of God perfect, and hereby knowe we that we are in hym.

That is, he that keepeth his commaundemētes, To be in God is to beleue in the mercy of God. loueth vnfainedly, and is therby ſure that he is in God. For to be in God is to beleue in y• mercy of God: And to beleue in mercy is cauſe of loue, & loue cauſe of workyng. And therefore hee that worketh for Gods ſake, is ſure that he loueth and that hee truſteth in God: which is to be in God or in Chriſt. And as by wilfull keping A rule to know whether we loue God or loue him not. of the commaundemēt we be ſure that we loue God and beleue in God, euen ſo thorough wilfull breakyng of them we may bee ſure that we neither loue nor beleue in him, and therfore that we be not in hym.

He that ſayth he abydeth in him ought to walke as he walked.

All that be Baptiſed in Chriſt, are waſhed in hym, to put of pride, wrath, hate and enuie, with all their old conuerſatiō by which they oppreſſed theyr neighbours, and haue promiſed to become euery man euen as Chriſt hym ſelfe vnto his brethren in loue & kyndnes both in word & deede. They therfore They that be enemies to the Teſtament of Chriſt, and are teachers of mans 〈◊〉 tions are not in Chriſt. whiche reſiſt Chriſtes Teſtament and will not let it be knowen, & walke in the Teſtament of the Pope, with vnions pluralities, and totquots, ſome one of them robbyng. x. pariſhes of the tenth of all their yearely increaſe, and withdrawing from them Gods word, the foode of their ſoules, and from the poore their dayly ſuſtenaunce, whiche ought to haue their part in the tythes and other rentes, when the preacher & other neceſſarie Miniſters haue out their partes, a due and lawfull ſtipend: are not in Chriſt. For Chriſt neither ſo walked not ſo taught.

Brethren I write no newe commaundement vnto you, but an old commaundement which ye had at the begynnyng. For an olde commaundement is the word which ye heard from the begynnyng.

I write no new precept, but onely put you in remembraunce of that old which was taught you when ye were And old cōmaundement is the woorde which ye heard from the begynnyng. firſt Baptiſed in Chriſt, to loue eche other as he did you. Which is an old cō maundement and was giuē at the begynnyng of the world, and hath euer ſince bene writtē in the hart of all that put their hope in God.

Agayne, a new commaundemēt I write vnto you, whiche is true in him and alſo in you: for the darkeneſſe is paſt and the true light now ſhyneth.

The deuill hath ſowen his darknes in the field where this commaundemēt ſhould grow and the weeds of mens traditiōs had ouergrowen the corne of this old cōmaundement: ſo that it was antiquate & cleane out of knowledge. But Chriſt yt light of all true doctrine now ſhyneth, & hath ſcatered the darkneſſe and plucked vp the weeds by the rootes & reſtored this old commaūdement agayne. And in hym it is a true commaundement, for he loued truly. And in you it is a true commaundement for ye for his ſake, loue one an other truly alſo. And by the reaſon of this renewyng, it is called a new commaundement, as it is now called new learnyng, & may well ſo be: for it hath lyen long in darknes, and that in ſuch darknes, that many be ſhryned for holy Saintes, whoſe dedes & liuing, whē thou lookeſt vpon them in the light of this old doctrine that now ſhyneth agayne out of darknes, are more abhominable then the deedes and liuyng of Si • tranſit glori • • ū •… . him, whiche of late for all his exaltyng his throne and ſwearyng by his highe honour, and for the worſhyp of his hat and glory of his precious ſhoes when This was Cardinall wolſey. hee was payned with the coli • ke of an euill conſcience hauyng no other ſhift, becauſe his ſoule could finde no other iſſue, tooke him ſelf a medicine, 〈◊〉 emit • er • t ſpiritum per poſteriora.

He that ſayth hee is in the light: and yet hateth hys brother: is in darkneſſe.

For whoſoeuer feleth his owne dā nation vnder the law, & beleueth in the mercy that is in Chriſt, the ſame cā not but loue Chriſt and his neighbour for his ſake. And therefore hee that hateth He that hate • h hys brother, is in darknes and ſe • th not Chriſt. his brother for any offence done to him the ſame ſeith not what Chriſte hath done for him, but is in darkenes ſtill.

He that loueth his brother: abydeth in the light: and there is none offendyng in hym.

Abydeth in the light, that is continueth To abyde in the light is to abyde in 〈◊〉 knowledge of Chriſt. in the knowledge of Chriſt. And there is none offending in him, that is. Firſt he will willingly do nothyng either in word or in dede that ſhal offēde his brother. For loue will not let hym. And ſecondarily if ought bee done or ſayd, that may be well done or ſayd, he taketh it to the beſt and is not offēded. And thus ye ſee that the knowledge of Chriſt is cauſe of all goodneſſe, and the igoraunce of Chriſt cauſe of all euill. And ſo the doctrine of thē is not falſe, Faith in Chriſt is the roote of all goodnes. whiche ſay that fayth in Chriſt is roote of all godly vertue and the cauſe of kepyng the commaundementes: & where ſayth is, there to be no ſinne, nor damnation: and that ſay, vnbelefe to be the mother of all vice, and cauſe of breakyng the commaundementes, and to keepe men in ſinne and dānation onely, as fayth onely loſeth vs thence.

And he that hateth hys brother is in darkeneſſe: and walketh in darkeneſſe and knoweth not whether he goeth. For darkeneſſe hath blynded his eyes.

He that hateth his brother, is in the He that hateth hys brother is in ignoraunce. ignoraunce of Chriſt, and of his owne ſinne, and without repentaunce & faith that his ſinnes be forgeuen him in Chriſt, and therefore is mercileſſe vnto hys brother, whom Chriſt commaunded him to pitie and loue. And in that ignoraunce he walketh: that is, worketh Ignoraūce euill, and loueth the thinges of the worlde, and ſeeketh in them the luſtes of the • leſh, which are the quenching of the ſpirite, and death of the ſoule, & for loue of them hateth his brother. And this ignoraunce of Chriſt which is vnbeleef, is the cauſe of all the wickednes that we do vnto our brethren.

I write vnto you little children, that your ſinnes are forgeuen you for hys names ſake. I write vnto you fathers, that ye know him that was from the beginning. I write vnto you yong men, how that ye haue ouercome the wicked.

I write vnto you that are yong in When we haue offended our brother, if we reconcile our ſelues vnto hym agayne, thē are our ſinnes forgeuen. the fayth and yet weake, and therefore fall now and then, how that your ſinnes are forgeuen you, as ſoone as ye repent and reconcile your ſelues vnto your brethren whom ye haue offended euen for his names ſake onely, and not for our owne deedes whether afore or after, or for any other mans deedes or ſatiſfaction, ſaue for his onely.

I write vnto you that are fathers in the doctrine of God to teach other how that ye know him that was from the begynnyng & is no new thing, though he newly receaued our nature. And through knowledge of him which is the onely light, and the dore vnto the knowledge of God, ye are become fathers in the Scriptures. Or els ye had neuer vnderſtand it, though ye had ſtudied neuer ſo much, as it appeareth by the indurate Iewes, and alſo by oure owne new Phariſies, which perſecute the ſcripture, and the true ſence therof, becauſe they be drowned in the ignoraunce of Chriſt, as their deedes and contrary liuing well teſtifie.

I write vnto you yong mē that are ſtrong in ſuffering perſecutions, and fight for your profeſſion, not with the ſword, but with ſuffering, how that ye haue ouercome that wicked which poiſoned the world at the beginning, and yet woorketh in the children of darckneſſe, and vnbeleefe: and that in beleuing the woorde of truth, as it foloweth anone after.

I write vnto you yong children howe that ye knowe the Father. I write vnto you fathers, howe that ye know him that was from the beginning. I write vnto you young men, that ye be ſtrong: and the woorde of God dwelleth in you, and that ye haue ouercomme the wicked.

I write vnto you yong children, how that ye know the Father, whome We can not know the father, but by the ſonne. yee loue thorough knowledge of the Sonne, or els you had neuer knowne him as a father, but as a Iudge and a tyrant, and had hated him. I write vn to you fathers as before, howe ye are fathers of all trueth in knowing the Sonne. Or els ye had euer continued in darkneſſe remedileſſe.

I write vnto you yoūg men, how yt ye are ſtrong, and that your ſtrength is the word of God, which dwelleth in Fayth in Chriſt ouer commeth the worlde. your breſt through fayth, in which ye haue ouercome the wicked deuill, and all his pompe: as it foloweth chapt. v. this is the victorye that ouercommeth the world, euen our fayth.

Loue not the worlde, nor the thinges that are in the worlde. If a man loue the worlde, the loue of the Father is not in him. For all that is in the worlde, as the luſt of the fleſhe, the luſt of the eyes, and the pride of good, are not of the Father, but are of the world. And the worlde vaniſheth away and the luſt thereof. But he that doth the will of God abideth euer.

The loue of the world quencheth the •• arice or couetouſnes. loue of God. Balaam for the loue of the world, cloſed his eyes at the cleare light which he well ſaw. For loue of the world the olde Phariſies blaſphemed the holy Ghoſt, and perſecuted the mani • eſt truth, which they coulde not improue. For loue of the world many are this day fallen away, and many The loue of y• worlde 〈◊〉 many from Chriſt. which ſtood on the truthes ſide, and defended it a while, for loue of the worlde haue gotten them vnto the contrarye parte, and are become the Popes mamalukes, & are waxed the moſt wicked •… s vnto the truth and moſt cruel agaynſt it. They know the truth but they loue the worlde. And when they eſpyed the truth could not ſtand wyſh the honoures which they ſought in the world, they hated it deadly, and both wittingly and willingly perſecuted it, ſinning againſt the holy Ghoſt. Which ſinne ſhall not eſcape here vnpuniſhed as it ſhall not be without damnation in the world to come, but ſhall haue an ende here with confuſion and ſhame, as had the glory of our right reuerend father in God Thomas Wolfſe late cardinall Thomas Wol •… l ••• Cardinall of England. and legate a latere &c. whome after his ſhitten death (as the ſaying is) his owne ſeruauntes which before exalted his glory, haue ſent to hel with grace and priuiledge.

By the luſt of the fleſh is vnderſtād Lechery. lechery whiche maketh a man altogether a ſwine, and by the luſt of the eyes is vnderſtoode couetouſnes, which is Couetouſnes. the roote of all euil, and maketh • o erre from the fayth. 1. Tim. vl • . And then followeth pride: whiche three are the Pride. world, and captaines ouer all other vices, and occaſions of all miſchief.

And if pride, couetouſnes, and lechery be the world, as S. Iohn ſayth, then turne your eyes vnto the ſpiritualtie: Compare the world • to the pope Cardinals▪ &c. and you ſhall finde them to bee the world. vnto the pope, cardinals, biſhops, a • bates, and all other prelates, and ſee whether ſuche dignities bee not the world, and whether the way to them be not alſo the world. To get the olde abbats treaſure I thinke it be the readieſt way to be the newe. How fewe come by promotion, except they buy it, or ſerue long for it, or both? To be wel ſkilled in war and in polling, to maintaine war and luſtes, and to be a good ambaſſadour, is the onely way to a biſhopricke, or to pay truely for it. See whether pluralities, vnions, totquets and chainging the leſſe benefice & byſſhoprike for the greater (for the contrary chainge I trow was neuer • ene) may be without couetouſnes & pride. And then if ſuch thinges be the world, and the world not of God, how is our ſpiritualtie of God? If pride be ſeking Pride▪ of glory, and they that ſeeke glory can not beleue. Ioh. 5. How can our ſpiritualty beleue in Chriſt? If couetouſnes turne men from the fayth, how are our ſpiritualty in the fayth? If Chriſt when the deuill proferred hym the kyngdomes of the world and the glorie thereof, refuſed them as thynges vnpoſſible to ſtande with hys kyngdome, whiche is not of the worlde: of whom are our ſpiritualtie whiche Couetouſnes. haue receyued them? If couetouſnes be a traytour, and taught Iudas to ſell his maiſter: how ſhould he not in ſo long time teache oure ſpiritualtie the ſame craft? namely when they be of all kinges ſecretes and the ambaſſadours of their ſecretes, and haue thereto thoroughout al Chriſtēdome a ſecret coū ſell of their own of the which neuer lay man was partaker, and with which they turne the end of all appointments vnto their owne honour and profite? Couetouſnes hath taught thē to bring in damnable ſectes, according vnto the prophecy of Peter, and to corrupt the Note. Scripture with falſe gloſes, & to turne euery good ordinaunce that had a vertuous begynnyng vnto vicious ende. The pro •… tions of the ſpiritualitie corrupt their myndes. The promociōs of the ſpiritualtie corrupt their mindes while they be yet in the ſhel and vnhatthed. For they come thether but for couetouſnes, and to auoyd the croſſe of Chriſt in the world: except them that be compelled of theyr frendes, or be ſo ſimple that they mark not their falſhode beforehande. Who knowing the truth & louing it, would put his head in the popes halter that ſo moſeleth mens mouthes that they can not open them to defend any truthe at all? When the temporall kinges were in their hye authoritie, then the generall Counſell repreſſed the enormities of the ſpiritualtie. But ſince the Pope, Popes and Biſhops will ſuffer nothyng that ſhall reſtrayne their pride and couetouſnes. cardinals and biſhops were exalted, & the emperour and kings became their ſeruauntes: they would ſuffer nought to be determined in their counſels that ſhould reforme the worlde of their demiliſh pride, inſatiable couetouſnes, & ſtincking lechery, which may ſtand wt no godly vertue. But the world which is not of God, ſhall at the laſt haue an end with confuſion, and they onely abide that do ye will of the Father, which will is, that we beleeue in the Sonne, and loue one an other. Let them therfore that haue ye worlds good (I might ſay the worldes God) vſe it, but not loue it, that they may be ready to beſtow it at the pleaſure of God. And let Riches and couetouſnes, blyudeth the eyes of the 〈◊〉 . them which haue it not, deſire it not, for it blindeth the eyes of the ſeeing: Seut. 1 • . But let them put their truſt in God, which ſhal not fayle them, nor leaue them deſtitute of rayment and foode, which Paule counſelleth to be content with. The ritch (as Iames ſayth) perſecute the true beleuers. The 〈…〉 neuer ſtand forth openly for the 〈◊〉 of God. If of x. thouſand there 〈◊〉 Nichodemus, it is 〈◊〉 great thing.

Little children it is now the laſt houre, and as ye haue heard that Antichriſt ſhoulde come: euen ſo now are many Antichriſtes come already: whereby we know that it is the laſt houre. They went out of vs, but were none of vs: for had they bene of vs, they had continued with vs. But that fortuned that it might appeare, how they were not all of vs.

Houre is here taken for tyme: the Houre. laſt houre is as much to ſay, as the laſt tyme. Though the Apoſtles might not know when the laſt day ſhalbe & how long the world ſhould endure yet this was ſhewed them, and vs by thē, that Antichriſt ſhould firſt come, & not onely come but alſo prenayle and be receaued after a worldly maner and raigne ouer all, and ſet vp a long continuyng kyngdome with damnable ſectes and wonderfull kyndes of hypocriſie that is to ſay, falſhead cloked vnder a contrary pretence as teſtifieth Paule and alſo Peter. Whiche Antichriſt began Antichriſt. with the Apoſtles and ſue his doctrine among the doctrine of the Apoſtles, preachyng many thynges as the Apoſtles dyd and addyng euer ſomwhat of his owne, that the weeds might euer grow vp together with the corne. Of which Iohn gathered a ſigne, that the laſt day drew nye, though he could not be ſure how long it were therto.

Antichriſt is one of the firſt that ſeeth the light and commeth and preacheth Chriſt a while, and ſeeketh his glory in Chriſtes Goſpell. But when The worldings loue the Goſpell, ſo longes it bryngeth gayne. hee e • pyeth that there will no glory cleane vnto that preachyng, thē he getteth him to the cōtrary partie and profeſſeth hym ſelfe an open enemy, if hee can not diſguiſe him ſelfe and hide the angle of his poyſoned hereſie vnder a bayte of true doctrine.

The Apoſtles were cleare eyed and eſpied Antichriſt at once, and put hym to flight and weeded out his doctrine quickly. But whē charitie waxed cold, and the preachers began to ſeke them ſelues and to admit glory and honour of riches, then Antichriſt diſguiſed him The Papiſtes poudred the doctrine of Chriſt wt theyr dregge • . ſelfe after the faſhion of a true Apoſtle and preached Chriſt wylyly, bryngyng in now this tradition and now that, to darkē the doctrine of Chriſt, and ſet vp innumerable ceremonies and Sacramentes and imagerie: giuyng them ſignifications at the firſt: but at the laſt the ſignifications layd a part, preached the worke as an holy deede, to iuſtifie and to put away ſinne and to ſaue the ſoule, that men ſhould put their truſt in woorkes & in whatſoeuer was vnto his glory and profite, and vnder the name of Chriſt, miniſtred Chriſt out of all together and became head of the cō gregation him ſelfe.

The Pope made a law of hys owne The Pope hath put Chriſt frō his rule & gouernement. to rule his church by, and put Chriſtes out of the way. All the Byſhops ſwere vnto the Pope, and all Curates vnto the Byſhops, but all forſwere Chriſt and his doctrine.

But ſeing Iohn tooke a ſigne of the laſt day that he ſaw Antichriſt begyn, how nye ought we to thinke that it is, whiche after viij. hundreth yeares raignyng in proſperitie, ſee it decay agayne, and his falſhead to be diſcloſed and him to be ſlayne with the ſpirite of Antichriſt hath bene long among vs. the mouth of Chriſt: that is, with that old doctrine that proceded out of Chriſtes mouth? for Paule ſayth whē Antichriſt is vttered, thē commeth the end.

But ye haue anoyntyng of that holy, and knowe all thyng. I write not vnto you as though ye knewe not the truth, but as vnto them that know it, and how that no lye is of truth.

Chriſt in the Scripture is called the Chriſt onely is called holy. holy, becauſe he onely ſanctifieth & haloweth vs. And he is called Chriſt: that is to ſay, annoynted, becauſe he annoynteth Annoynted. our ſoules with ye holy ghoſt and with all the giftes of the ſame. Ye are not annoynted with oyle in your bodyes, but with the ſpirite of Chriſt in your ſoules: which ſpirite teacheth you all truth in Chriſt and maketh you to iudge what is a lye and what truth, and to know Chriſt from Antichriſt. For except he taught your ſoules with in, the powring in of woordes at your cares were in vayne. For they muſt be all taught of God. Iohn. vj. And the thyngs of God no man knoweth, ſaue the ſpirite of God: and the carnall man The carnall man knoweth not the thinges of the ſpirite of God. knoweth not the thinges of the ſpirite of God: when contrary the ſpirituall that is annointed with the ſpirite, iudgeth all thynges. i. Cor. ij. And therfore we are forbidden to call vs any Maſter vpon earth. Math. xxiij. ſeyng we haue all one Maſter now in heauen, which onely teacheth vs with his ſpirite though by the adminiſtration and office of a faithfull preacher. Whiche preacher yet can not make hys preachyng ſpryng in the hart, no more then a ſower can make his corne grow, nor can ſay this man ſhall receaue and this not: but ſoweth the word onely & committeth the growyng to God whoſe ſpirite bretheth where hee liſteth and maketh the grounde of whoſe hart he luſteth fruteful, and chooſeth whom he will at his own pleaſure, and for no other cauſe knowen vnto any man.

Who is a lyer but he that denyeth that Ieſus is Chriſt? The ſame is Antichriſt that denyeth the father and the ſonne.

For aſmuch as Antichriſt and Chriſt Antichriſt who it is. are two contraries, & the ſtudy of Antichriſt is to quēch the name of Chriſt, how can the Pope & his ſectes be Antichriſt, when they all preach Chriſt? How was ſay I agayne to thee, Pelagius whoſe doctrine the Pope defendeth in the hygheſt degree, Antichriſt, and all other heretickes? Ʋerely Syr the Pope ſeketh hym ſelfe as all heretickes dyd and abuſeth the name of Chriſt, to gather offeringes, tithes and rētes in his name, to beſtow them vnto his owne honour and not Chriſtes, The Pope captiuateth the vnderſtandyng of all mē with his ſuperſtitious rites and ceremonies. and to bryng the conſcience of the people into captiuitie vnder hym through ſuperſtitious feare, as though he had ſuch authoritie giuen hym of Chriſt. And euery ſillable that hath a ſoūde as though it made for his purpoſe, that he expoundeth falſly and fleſhly, and therwith iuggleth & bewitcheth the eares of the people & maketh them his owne poſſeſſion, to beleue what hym luſteth, as though it made no matter to them whether hee preached true or falſe, ſo they beleue and do as he biddeth them. But all the textes that ſhew his dutie to do, he putteth out of the way, and all the textes therto that ſet the conſciences at libertie in Chriſt & proue our ſaluation to be in Chriſt onely. And Pelagius hereſie. with Pelagius hee preacheth the iuſtifying of workes, whiche is the denying of Chriſt. He preacheth a falſe bynding and loſing with eare confeſſion whiche is not in the truſt and confidence of Chriſtes bloud ſhedyng. He preacheth the falſe penaūce of dedes, not to tame the fleſh that we ſinne no more, but to make ſatiſfaction & to redeme the ſinne that is paſt. Which what other cā it be ſaue the denying of Chriſt, whiche is the onely redemption of ſinne. He maketh of the workes of the ceremonyes, which were wont to be lignes and remembraunces of thinges to be beleued or done, image ſeruice vnto God & hys Saintes whiche are ſpirites, to purchaſe with the merites of them, what ſoeuer the blynd ſoule imagineth whiche all are the denying of Chriſt. For if thou wilt receaue any annoyntyng of grace or mercy any whence, ſaue of hym, he is no longer Chriſt vnto thee. Chriſt is called Ieſus, a Sauiour, he is Ieſus. Chriſtus. called Chriſtus, kyng annoynted ouer all men of whom they muſt hold, and whoſe benefite muſt all they haue. He is called Emanuel, God is with vs. Emanuel. For he onely maketh God our God, our ſtrength, power, ſword and ſhield, & ſhortly our father. He is called Sanctus, that is, holy that haloweth, ſanctifieth, Sanctus. and bleſſeth all natiōs. And theſe be his names for euer, & be no names of hypocriſie, as we ſome time call him Thomas Curteis, which is but a churle: and as we call them Curates whiche Thomas Curteiſe, a churle. care for their Pariſhes as the Wolfe for the flocke, and them Byſhops that are ouerſears, which will ſo ouer ſee, that they will ſuffer nought to be proſperous ſaue their owne cōmō wealth: & as ſome call them ſelues dead which Dead men liue in all voluptuouſnes, and as ſome call them ſelues poore without hauing Poore mē. any thing proper, and yet lyue in all aboundance: and as they ſhaue and diſguiſe them ſelues with garmentes and ornamentes, to ſignifie euer a contrary thyng then that they be.

Nay Chriſt is no hypocrite, or diſguiſed Chriſt is no diſguiſed perſon. that playeth a part in a play and repreſenteth a perſon or ſtate which he is not: But is alway that his name ſignifieth, he is euer a Sauiour, & euer annyonteth with grace, & euer maketh God with vs, and euer ſāctifieth. Neither is there any other to ſaue and ſanctifie frō ſinne or annointe with grace, or to ſet God at one with men. And theſe thynges which his name ſignifie doth he euer vnto all that haue truſt & confidence in his bloud, aſſone as they repēt of the ſinne whiche they deſire to be ſaued and ſanctified from.

Now though the Pope & his ſectes giue Chriſte theſe names, yet in that they robbe hym of the effect, and take The Pope and his ſhanelynges are right Antichriſts the ſignifications of his names vnto them ſelues, and make of hym but an hypocrite, as they them ſelues be, they be right Antichriſtes and deny both the father and ſonne. For they deny the witneſſe that the father bare vnto his ſonne, and depriue the ſonne of all the power and glory that hys father gaue hym.

Whoſoeuer denyeth the ſonne, the ſame hath not the father.

For no man knoweth the father but To know God. the ſonne & to whom the ſonne ſheweth hym. Math. xj. Moreouer if thou knowe not the mercy that God hath ſhewed thee in Chriſt, thou canſt not know hym as a father. Thou mayſt wel beſides Chriſt know hym as a tyraunt. And thou mayſt know hym by his woorkes as the old Philoſophers did, that there is a God, but thou canſt neither beleue in his mercy, nor loue his lawes, which is his onely worſhip in the ſpirite, ſaue by Chriſt.

Let therefore abide in you that which ye heard at the beginning. If that which ye heard at the beginning ſhall remayne in you, then ſhall ye continue in the Sonne, and in the Father. And this is the promiſe that he hath promiſed vs, euerlaſting life.

If we abide in thold doctrine which The Apoſtles doctrine ought we to abide by. the Apoſtles taught, and harken to no new: then abide we in the Sonne (for vpon the Sonne build they vs) and in the Father thorough confidence in the Sonne, & are heires of euerlaſting life.

Theſe thinges haue I written vn to you becauſe of them that deceiue you. And the anointing that ye receiued of him dwelleth in you and ye need not that any man teache you, but as that annoynting teacheth you of all thinges, and is true, and is no lye: Euen as it hath taught you, ſo abide therein.

When a true preacher preacheth, the ſpirite entreth the hartes of the elect, and maketh them feele the righteouſnes of the law of God, and by the law the poyſon of their corrupt nature, and thence leadeth them thorough repentaunce vnto the mercy that is in Chriſtes bloud, and as an oyntment healeth the body: euē ſo the ſpirite through confidence and truſt in Chriſtes bloud healeth the ſoule, and maketh her loue the law of God, and therfore is called annoynting or an oyntment, and may Annoyntyng. well be ſignified by the oyle of our ſacrament. But outward oyle can neyther heale the ſoule, nor make her feele ſaue as a ſigne, or as a buſh at a tauern Outward oyle auayleth nothyng. dore quencheth a mans thirſt, neither is it a thing to put truſt in. Let vs ther fore folow the teaching of the ſpirite, which we haue receiued (as Paule ſayeth) an earneſt, to certifie our hartes, and to make vs feele the thinges of God, and not cleaue to the traditions of men, in which is no feeling, but that one ſayth ſo, and an other thus, confirming their aſſertions with glorious perſuaſions of wiſedome, but not after the wiſedome of God, whiche reaſons an other denyeth with cōtrary ſophiſmes: & ſo riſeth brauling about vayne wordes without all certaintie.

And now litle children abide in hym, that when hee ſhall appeare we may haue confidence, and not bee made aſhamed of hym at hys commyng.

Here are ij. thinges to be marked: We muſt cleaue to the doctrine of the Apoſtles. one, if we cleaue vnto Chriſt after the doctrine of the Apoſtles, and as they built vs vpon him, we ſhall be bolde & ſure of our ſelues at his comming. As a ſeruaunt which in his maiſters abſence doth onely his maiſters commaū dements, cannot be confounded at his comming home againe. But and if we folow mens doctrine, how can we be bold: yea how ſhould we not be aſhamed with our teachers, vnto whome thē he ſhall ſay (whē they boaſt thē ſelues how yt they haue bene his vicars,)A fore ſaying to all hypocrites and teachers of falſe doctrine. I know you not, depart from me ye that haue wrought wickednes, and vnder my name haue brought in damnable ſectes, and haue taught your diſciples to beleue in other thinges then in me. Now the ſumme of all that the Apoſtles taught, and how they built vs vpon Chriſt is the new teſtament. But the popes doctrine is not there found, but improued. Confounded therefore ſhall he be, which witting and willing ſhutteth his eyes at the true light, and openeth them to beleue his lyes.

An other thing is this, all the ſcripture maketh mentiō of the reſurrectiō & comming againe of Chriſt: & that all men, both they that go before, and they that come after, ſhall then receiue their rewardes together, & we are cōmaunded to looke euery houre for that day. And what is done with the ſoules frō their departing their bodies vnto that day, doth the Scripture make no mentiō, ſaue onley that they reſt in ye Lord, & in their faith. We muſt beleue the reſurrectiō & not to be curious to vnderſtand the ſtate of the ſoules departed, where they are, nor what they do.Wherfore he that determineth ought of the ſtate of them that be departed, doth but teach the preſumptuous imaginations of his owne braine: neither can his doctrine be any article of our fayth. What God doth with them is a ſecreat layd vp in the treaſury of God. And we ought to be patient, being certefied of the ſcripture that they which dye in the fayth, are at reſt, & ought no more to ſearch that ſecret, thē to ſearch ye houre of the reſurrection whiche God hath put onely in his owne power. But this remember that the whole nature of mā is poyſoned, & infected with ſinne. And ye whole life of ſinne muſt be mortefied. And the roote of al ſinne and firſt vice we were infect with, is that we would be wiſe where God hath not taught vs, as ye ſee how Eue would haue ben as God in the knowledge of good & bad. And therefore hath God hid many thinges in his power, and commaunded that we ſhall ſearch none of his ſecrets further, then he hath opened them in his ſcripture, to mortefy this poyſon of all poyſons, the deſire to appeare wiſe, & that we be aſhamed to be ignoraunt in any thing at all. Wherfore they that violently make articles of the fayth with out Gods woord, are yet aliue in the roote of all ſinne and vice, and grow out of the deuill, and not out of Chriſt. And their articles are of the blindnes of the deuill, and not of the light of Chriſt, for Chriſtes light hath teſtimonie of the ſcripture euery where.

If ye know that he is righteous, know that all that woorke righteouſnes are borne of him.

Our nature is to worke wickednes and ſo blinde therto that it can ſee no righteouſnes. And then it foloweth that we muſt be borne a new in Chriſt ere we can either do or yet know what is righteous. And in him we muſt firſt be made righteous our ſelues ere we can worke righteous woorkes, which concluſion is contrary vnto the Pope, for he ſayth that the woorkes do make the man righteous. And Chriſtes doctrine ſayth that the man maketh the workes righteous. A righteous man The doctrine of the Pope is cleane contrary to Chriſtes doctrine. ſpringeth out of righteous woorkes, ſayth the Popes doctrine. Righteous works ſpring out of a righteous man, and a righteous man ſpringeth out of Chriſt, ſayth Chriſtes doctrine. The workes make yt man righteous which before was wicked, ſayth the Pope. The woorkes declare that the man is righteous, ſayth Chriſtes doctrine: but the man was firſt made righteous in Chriſt, and the ſpirite of Chriſt taught him what righteouſnes was, and healed his hart, & made him conſent therto, & to haue his luſt in righteouſnes, and to worke righteouſlie.

Chap. 3.

BEholde what loue the Father hath The thyrd Chapter. ſhewed vs, that we ſhold be called the ſonnes of god. For this cauſe the worlde knoweth you not, becauſe it knoweth not him. Dearely beloued now wee are the ſonnes of God, though yet it appeareth not what we ſhall be. But we know that when he ſhall appear we ſhall be like him, for we ſhall ſee him as he is.

The loue of God to vs ward is exceeding great, in that he hath made vs his ſonnes without al deſeruing of vs and hath geuen vs his ſpirite through Chriſt, to certifie our hartes thereof, in that we feele that our truſt is in God, & that our ſoules haue receaued health, and power to loue the law of God, which is a ſure teſtimonie, that we are ſonnes, & vnder no damnation. Neyther ought it to diſcourage vs, or to make vs thinke we were leſſe beloued becauſe the world hateth vs, and perſecuteth vs, for the world knoweth vs not. Neyther any maruell, for yt world The world could not knowe Chriſt. could not know Chriſt him ſelfe for all his glorious commyng with miracles and benefits in healing the ſicke, and rayſing the dead. But for al the oppreſſion of the world, we are yet ſure that we are Gods ſonnes. And in like maner, though the glory that we ſhall be in appeare not: yet we are ſure that we ſhall be like him, when he appeareth. As darknes vaniſheth away at the cō ming of the ſunne, and the worlde receaueth a new faſhion, and is turned in to light, and ſuddenly made glorious: Euen ſo when he appeareth, and we The world ſhall know Chriſt. ſhall ſee him as he is, we ſhal with the ſight of him, be chaunged into the glory of his image, and made like him. And then ſhall the world both know him, and vs, vnto their ſhame and confuſion.

And all that haue thys hope in him, purge thēſelues as he is pure.

The fayth and hope of a Chriſten A Chriſten mans faith and hope are not idle. man, are no dead, idle, or barren thinges, but liuely woorkes and fruitfull. For when the law through conſcience of ſinne, hath ſlayne the ſoule, thē hope and truſt in Chriſtes bloud thorough certefying of the conſcience, that the damnation of the law is taken away, quickeneth hir agayne, & maketh hir to loue the law, which is the purifying of the ſoule, and hir life, and ſeruing the law in the inner man. And then the ſayde giftes of hope and fayth ſtretch them ſelues forth vnto the members, dead with naturall luſt, conſent, and cuſtome to ſinne, and quickeneth them and purgeth them, with the holeſome penaunce of Chriſtes doctrine, & make them ſerue the law outward, and beare holeſome frute of loue vnto the profect of their neighbours, according to Chriſtes loue vnto vs. For if the ſpirite of Chriſt with whiche God annoynteth The fayth of a Chriſten man. vs and maketh vs kynges, and ſealeth vs and maketh vs his ſure and ſeuerall kyngdome, & whiche he giueth vs in earneſt. 2. Cor. 1. And with whiche hee chaungeth vs into the Image of Chriſt. 2. Cor. 4. dwell in our ſoules through fayth, the ſame ſpirite can not but quicken the members alſo, & make The popes fayth. them fruteful. Rom. viij. Wherfore the fayth and hope of the Pope whiche by their owne confeſſion, may ſtand with all wickednes and conſent vnto all euill & be without repentaunce toward Gods lawe (as it appeareth by their three capitall ſinnes touched of Iohn a litle aboue: pride, couetouſnes and lecherie) are no true fayth and hope: but vayne wordes and viſures onely, accordyng to his other diſguiſyng and names of hypocriſie.

All that committe ſinne, committe vnrighteouſnes, for ſinne is vnrighteouſnes.

That the Engliſh calleth here vnrighteouſnes the Greeke calleth Anomia, vnlawfulnes or breakyng yt law. So that all ſinne is breaking of Gods What ſinne is. law, & onely the trāſgreſſion of Gods law is ſinne. Now all Gods lawes are contained in theſe two pointes, beleue The ſūme of Gods law. in Chriſt, and loue thy neighbour. And theſe two poyntes are the interpretyng and expoundyng of all lawes, ſo that whatſoeuer edifieth in faith and loue, is to be kept, as lōg as it ſo doth. And whatſoeuer hurteth faith or loue, is to bee broken immediatly: though Kyng, Emperour, Pope or an Aūgell commaunde it. And all indifferent thynges that neither helpe nor hurt fayth and loue, are whole in the hands of Father, Mother, Maſter, Lord and Prince. So that if they will ſinne agaynſt God and ouerlade our backes, we may well runne away, if we can eſcape, but not aduenge ouer ſelues. But and if they will breake into thy conſcience, as the Pope doth with his dome traditions, and fayth, to do this ſaueth thy ſoule, and to leaue it vndone loſeth thy ſoule, thē defie them as the workes of Antichriſt, for they make thee ſynne agaynſt the fayth that is in Chriſtes bloud, by which onely thy ſoule is ſaued, and for lacke of that onely dāned. And howe loue breaketh the law take Loue breaketh the law. an example. It is a good law that mē come to the Church on the Sondayes to heare Gods worde and to receaue the Sacrament of the body and bloud of Chriſt, in remembraūce of his benefites and ſo to ſtrengthen thy ſoule, for to walke in his loue and in the loue of our neighbour for his ſake &c. yet if my father, mother, or any other that requireth my helpe bee ſicke, I breake that good commaundement, to do my dutie to myne elders or my neighbour. And thus all lawes are vnder loue & giue roome to loue. And loue interpreteth them: yea and breaketh them at a time, though God hymſelfe cōmaunde them. For loue is Lord ouer al lawes.

And ye know that he appeared to take away our ſinnes, and there is no ſinne in him.

Chriſt dyed not alone to purchaſſe pardon for our foreſinnes, but alſo to ſ • ay all ſinne and the life of ſinne in our members. For all we that are Baptiſed in the name of Chriſt ſayth Paule. Rom. 6. are Baptiſed to dye with hym We are baptiſed to dye with Chriſt concernyng ſinne. concernyng ſinne, and that as he after his reſurrection dyeth no more, ſo we after our Baptiſme ſhould walke in a new life and ſinne no more. Our mē bers are crucified with him, in all that pertayneth vnto the lyfe of ſinne. And if in Chriſt be no ſinne, then how can therbe wilfull ſinne in the fayth that is in hym, or in the quicke members that through fayth grow out of hym? Euery man therefore that hath the true fayth of Chriſt, purgeth hym ſelfe, as he is pure.

All that abyde in him ſinne not. And al that ſinne haue neither ſene him nor knowen him.

As there is no ſinne in Chriſt the ſtocke, ſo can there be none in ye quicke members that lyue and grow in hym by fayth. And they that giue them ſelues to ſinne haue neither ſene, knowē, or felt by fayth y• mercy that is in hym. Our holy father then which forbiddeth The filthynes of the Popes doctrine. Matrimonie and giueth his Diſciples licences with his holy bleſſing to kepe whores: and pluralities, vnions, and totquots, to robbe the Pariſhes, hath neither ſene nor knowen Chriſt, no more haue his Diſciples that conſent vnto his iniquitie. And if they know him not, they cā not truly deſcribe him vnto vs. It foloweth then, that their preachyng is but hypocriſie.

Litle children let no man beguile you. He that worketh righteouſnes is righteous, as he is righteous.

Iudge men by their deedes. For Where true fayth is there procedeth good workes. whoſoeuer hath the light of God in his ſoule, he will let his light ſhyne, that men ſhall ſee his good woorkes. And therfore where ye ſee not the righteouſnes of woorkes in the members outward, there, be ſure, is no righteouſnes of fayth in the hart in ward. Let no man mocke you with vayne wordes. Whoſoeuer preacheth Chriſt in worde He that preacheth Chriſt in worde and deede, hym take for Chriſtes vicare. & deede, him take for Chriſtes Ʋicare. And them that would proue them ſelues his Ʋicares with Sophiſtrie, and when it is come to the poynte make a ſword onely their mighty arguments, and liue cōtrary to all his doctrine, and in all their preachinges blaſpheme and rayle on his bleſſed bloud, take for the Ʋicares of Antichriſt.

He that ſinneth is of the deuill, for the deuill ſinneth from the begynneth. But for this cauſe appeared the ſonne of God: Euen to deſtroy the woorkes of the deuill. All that are borne of God do no ſinne, for his ſeede abideth in them and they can not ſinne, becauſe they be borne of God: And hereby are the ſonnes of God knowen, and alſo the ſonnes of the deuill.

God and the deuill are two contrary fathers two contrary fountaines, and two contrary cauſes: the one of all goodnes, the other of all euil. And they that do euill are borne of the deuill and firſt euil by that byrth, yer they do euil. For yer a man do any euill outward of purpoſe, he conceaued that euill firſt The man is firſt euil. in his mynde and cōſented vnto it, and ſo was euil in his hart yer he wrought euill, and yer he conceiued euill in hys hart he was borne of the deuil and had receaued of his ſeede and nature: By the reaſon of which nature, ſeede and byrth, he worketh euill naturally, and cā do no other. As Chriſt ſaith Iohn 8. ye are of your father the deuill & therefore will do the luſtes of your father.

And on the other ſide, they that do good are firſt borne of God and receaue The mā is firſt good. of his nature & ſeede, and by the reaſon of that nature and ſeede, are firſt good yer they do good by yt ſame rule. And Chriſt which is cōtrary to the deuill came to deſtroy the workes of the deuill in vs & to giue vs a new byrth, a new nature, and to ſow new ſeede in vs, that we ſhould, by the reaſō of that byrth, ſinne no more. For the ſeede of that byrth, that is to wete the ſpirite of God and the liuely ſeede of his word, ſowen in our hartes, kepeth our harts that we can not conſent to ſinne, as the ſeede of the deuill holdeth the hartes of his, that they can not conſent to good. This is cōtrary vnto the Pope in two The Popes doctrine. poyntes, in one that he ſayth, that our good deedes make vs firſt good, and teacheth vs not to beleue in Chriſtes bloud, there to be waſhed & made firſt good. And in an other, that he ſayth, God choſeth vs firſt for our good qualites & properties and for the enforcement and good endeuour of our frewill. What good endeuour is there where the deuill poſſeſſeth the whole hart, that it can conſent to no good.

And finally there is great difference The faythful and vnfaithfull ſinne diuerſly. betwene the ſinne of them that beleue in Chriſt vnfaynedly, and the ſinne of them that beleue not. For they that beleue, ſinne not of purpoſe and of cōſent to wickedneſſe that it is good, caſtyng and compaſſyng afore hand without grudge of cōſcience to bryng their purpoſe about. As ye ſee our hypocrites haue vexed all Chriſtendome this. xx. yeares to bryng a little luſt to effect. Their fathers conceiued miſchief. viij. hundreth yeares ago. And the ſonnes conſent vnto the ſame & haue no power to depart therefrom. And therfore their ſinne is deuiliſhe and vnder the damnation of the law. But if he that beleueth, ſinne: he doth it not of purpoſe, or that he conſenteth vnto the life of ſinne: But of infirmitie, chaūce, and ſome great temptation that hath ouercome him. And therefore his ſinne is veniall and vnder mercy and grace, though it be murther, theft, or adulterie: and not vnder the dānation of the law. So that his father ſhall ſcourge hym, but not caſt hym away or damne hym. Marke in the ſinne of Saule & of Dauid. Saule euer excuſed his ſinne, and could not but perſecute the will of God. And Dauid confeſſed his ſinne, with great repentaūce at the firſt warnyng, whenſoeuer he forgot him ſelfe.

All that worke not righteouſnes are not of God. Nor hee that loueth not his brother. For this is the tydinges which ye heard at the begynnyg, that we ſhould loue one an other, and not be as Cain which was of the deuill and ſlew his brother. And wherefore ſlew he him? for his deedes were euill and hys brothers righteous. Maruell not my brethren thoughe the worlde hate you.

The law of righteouſnes is, that we loue one an other as Chriſt loued vs, and he that hath not this law liuyng in his hart, and when the tyme is, bringeth not forth the frutes therof, the ſame is not of God, but of the deuill whoſe byrth and properties of the ſame ye ſee deſcribed in Cain, how he reſiſted God and perſecuted the childrē of God for their belefe & workes therof. And as ye ſee in Cain and his brother Abell, ſo ſhall it euer continue betwene the children of God and of the deuill vnto the worldes ende. Wonder not therefore thoughe the worlde hate you.

We know that we are tranſlated from death to life, becauſe we loue the brethren. He that loueth not his brother, abydeth in death. All that hate theyr brethren are murtherers, and ye know that no murtherer hath eternall lyfe abydyng in hym.

If thou loue thy brother in Chriſt, and art ready to do & to ſuffer for him as Chriſt dyd for thee, then thou art ſure thereby that thou art the ſonne of God and heyre of life and deliuered frō death and damnation. So haue Chriſten men ſignes to know whether they be in the ſtate of grace or no. And on the other ſide he that hath no power to loue his brethren, may be ſure that he is in the ſtate of death and damnation. An other is this, let euery man looke vpō his hart, and be ſure that he which hateth his brother hath ſlayne hym before God & is a murtherer. And murtherers ſhal not obteine the kingdome of God. Gala. 5. But are Caines brethren and the deuils children, and are heyres of death and euer vnder damnation. Compare the regiment of the ſpiritualtie, which haue had the temperall ſword in their handes now aboue viij. hundreth yeares vnto this doctrine of Iohn, & Iudge whether they haue led vs truely after the ſteppes of Chriſtes doctrine.

Hereby we are aſſured of loue, becauſe hee left his lyfe for vs, and therfore ought we to leaue our lyues for our brethren. He then that hath the ſubſtaunce of the worlde, and ſeith his brother haue neede and ſhutteth vp his compaſſion frō him, how dwelleth the loue of God in hym?

If we felt the loue of Chriſtes death, it would ſure ſet our hart on fire to loue hym agayne and our brethren for his ſake, and ſhould neuer ceaſe to ſ • ay our reſiſting members vntill we could not onely be wel content, that our brethren were in a more proſperous ſtate then we, but alſo vntill we could bleſſe them whe •• they curſe vs, and pray for them when they perſecute vs, and to ſuffer death for thē, to teſtifie the worde We muſt recompence euill with goodnes. of their ſoules health vnto them, and with loue to ouercome them, and to wynne them vnto Chriſt. If now euery Chriſten man ought to haue this rule of his profeſſion before his eyes to learne it, that hee ſhould loue his brother as Chriſt dyd hym, to depart with his lyfe for his brothers example, how farre are they of from good ſcholers, that can not finde in their hartes to depart with a litle of the aboundaunce & ſuperfluitie of their temporall goodes, to helpe their neighbours neede?

My litle children let vs not loue in worde nor with the toung, but with the dede and of a truth. For thereby we know that we be of the truth, and ſo ſhall we certifie our hartes in his ſight.

If we haue power to worke, then doth the worke certefie our hartes that our fayth in Chriſt, and loue to God, and our neighbour for his ſake are vnfayned, and that we are true children, and no hypocrites. And then are we bold in our cōſcience before God. And Good • orkes declare where good ſayth is. this is it that Peter meaneth. 2. Pet. 1. where he biddeth vs miniſter in our fayth vertue, godly liuing, and all maner of good workes, and therewith to make our vocation and election, or our calling add choſing ſure. For the ſight of the worke doth certify vs, that God hath called vs, and choſen vs vnto grace and mercy.

But and if when the time of woorking is come, I fly and haue no power to worke, then will our conſcience accuſe vs of ſinne and tranſgreſſiō within the hart before God, and ſo for feare of the rodde we dare not be bolde, but draw backe and ſtand aloo • e.

Let a childe haue neuer ſo mercifull a father, yet if he breake his fathers cō maundementes, though he be not vnder damnatiō, yet is he euer child and rebuked, and now & then laſſhed with the rod: by the reaſon wherof he is neuer bold in his fathers preſence. But yt childe that kepeth his fathers commaū dements, is ſure of himſelfe, and bolde in his fathers preſence, to ſpeake & aſke what he will. They that miniſter well get them good degree and great confidēce in the fayth that is in Chriſt Ieſu, ſayth Paule. 1. Tim. 3. He that worketh, is bold before God and man. For hys conſcience accuſeth hym not within, neither haue wee ought to wyte hym withall or to caſt in his teeth. And as without the ſight of the woorkes Iacob the Apoſtle can not ſee thy fayth Iaco. 2. no more ſhalt thou euer be ſure or bold before God or man.

But if our hartes condemne vs, God is greater then our hart, and knoweth all thyng.

If our conſcience accuſe vs of ſinne, God is ſo great and ſo mightie that it can not be hid.

Dearely beloued if our hartes condemne vs not, then we truſt to Godward. And whatſoeuer wee aſke, that ſhall we receaue of him, becauſe we keepe his commaundementes and do the thynges whiche are pleaſaunt in his ſight.

Kepyng of the commaundementes maketh a man ſee his fayth and to bee bold therein. And fayth when it is without conſcience of ſinne, goeth into God boldly, and is ſtrong and mighty in prayer to coniure God by all hys mercyes, & therewith obtayneth what ſoeuer hee aſketh, of all his promiſes. And the text ſayth, becauſe we kepe his commaundementes. Yea verely hys commaundemētes make vs bold. But the keepyng of mens traditions and domine ceremonies make vs, not bold before God, nor certifie our conſcience that our faith is vnfayned. Thou ſhalt not know by ſprynkling thy ſelfe with holy water, nor kyſſing the pax, nor with takyng aſſhes, or though thou were annoynted with all the oyle in Thames ſtrete that thy fayth is ſure. But and if thou couldeſt finde in thyne hart to beſtowe both lyfe and goodes vpon thy neighbour in a iuſt cauſe, and haſt proued it: then art thou ſure, that thou loueſt Chriſt, and feeleſt that thou haſt thy truſt in his bloud.

And this is his commaundemēt that wee beleue in his ſonne Ieſus Chriſt, and loue one another, as he gaue commaundement.

Fayth is the firſt and alſo the roote Fayth is the roote of all commaundementes. of all commaundementes. And out of fayth ſpryngeth loue: and out of loue workes. And when I breake any commaundemēt I ſinne agaynſt loue. For had I loued I had not done it. And when I ſinne agaynſt loue I ſinne agaynſt fayth. For had I earneſtly and with a full truſt remembred the mercy that Chriſt hath ſhewed me, I muſt haue loued. Wherefore when we haue broken any commaundement, there is no other way to bee reſtored agayne, thē to go through repētaunce vnto our fayth agayne, and aſke mercy for Chriſtes ſake. And aſſoone as we haue receaued faith that our ſinne is forgiuen, wee ſhall immediatly loue the commaundemēt agayne, and through loue receaue power, to worke.

And he that keepeth his commaundemētes abideth in him, and he in hym. And hereby we knowe that there dwelleth in vs of hys ſpirite which he gaue vs.

Through the woorkes we are ſure that we continue in Chriſt, and Chriſt in vs, and that his ſpirite dwelleth in vs. For his ſpirite it is that kepeth vs in fayth, and through fayth in loue and through loue in workes.

The fourth Chapter.

DEarely beloued beleue not euery ſpirit, but proue the ſpirits whether they bee of God. For many falſe Prophetes are gone out into the world.

Spirites are taken here for preachers, Spirites. becauſe of the preachyng or doctrine, which if it be good, is of the ſpirite of God: and if it be euill, of the ſpirite of the deuill. Now ought we not to beleue euery mans doctrine vnaduiſedly, or condeinne any mans preachyng yer it be heard and ſene what it is. But a Chriſten mās part is to examine, iudge & trie it, whether it be true or no. Quench not the ſpirit ſaith Paul i. Theſſ. the laſt. Neither deſpiſe propheſiynges, We may not beleue euery doctrine that is taught and preached, but we muſt firſt examine it with the touch ſtone of Gods word, and ſo either receaue it or reiect it. but proue all thyng, and kepe that whiche is good. Deſtroy not the giftes of the ſpirite of God, but trie whether they be of God, and good for the edifiyng of his congregation: and keepe that whiche is good and refuſe that whiche is euill. And ſuffer euery perſon that hath any gift of God, to ſerue God therin, in his degree and eſtate, after a Chriſten maner and a due order. Why ſhall we try the doctrines: Ʋerely for there bee many falſe Prophetes abroad already. We told you before that Antichriſt ſhould come, as our maſter Chriſt told vs that he ſhuld come. But now I certify you that Antichriſtes kyngdome is begon already. And his Diſciples are gone out to preache. Trie therefore all doctrine. The triall of all doctrine. wherewith ſhall we trie it? with the doctrine of the Apoſtles, and with the Scripture which is the touchſtone: ye and becauſe ye loue compendiouſnes, ye ſhall haue a ſhort rule, to trie them with all.

Hereby knowe ye the ſpirite of God. Euery ſpirite that confeſſeth that Ieſus Chriſt is come in the fleſhe is of God. And euery ſpirite that cōfeſſeth not that Ieſus Chriſt is come in the fleſh, is not of God. And the ſame is that ſpirite of Antichriſt, of whō ye haue heard that he ſhould come: And euen now he is in the world already.

Whatſoeuer opinion any member Antichriſt will not cō feſſe that Chriſt 〈◊〉 come in the fleſh. of Antichriſt holdeth, the ground of all his doctrine is to deſtroy this article of our fayth, that Chriſt is come in the fleſh. For though the moſt part of all heretickes confeſſe that Chriſt is come in the fleſh after their maner, yet they deny that he is come, as the Scripture teſtifieth & the Apoſtles preached hym to be come. The whole ſtudy of the deuill and all his members is to deſtroy the hope and truſt that we ſhould haue in Chriſtes fleſh, and in thoſe thynges which he ſuffered for vs in his fleſh, & in the Teſtament and promiſes of mercy which are made vs in his fleſh. For the ſcripture teſtifieth that Chriſt hath taken away the ſinne of the world in his fleſh, and that the ſame houre that he yelded vp his ſpirite into the hands of his father, hee had full purged and made full ſatiſfaction for all the ſinnes of the world. So that all the ſinne of the worlde, both before his paſſion and after, muſt be put away through repentaunce toward the law and fayth and truſt in his bloud, without reſpect of any other ſatiſfactiō, ſacrifice or worke. For if I once ſinne, the law rebuketh my conſciēce, and ſetteth variaunce betwene God and me. And I ſhal neuer be at peace with God agayne vntill I haue heard the voyce of hys mouth, how that my ſinne is forgiuen me for Chriſtes bloud ſake. And aſſoone as I that beleue, I am at peace with God. Rom. v. and loue his law agayne, and of loue worke.

And that Chriſt hath done this ſeruice in his fleſh, deny all the members of Antichriſt. And hereby thou ſhalt know them. All doctrine that buildeth Doctrine that is of God. thee vpon Chriſt, to put thy truſt and confidence in his bloud, is of God and true doctrine. And all doctrine that withdraweth thyne hope and truſt frō Doctrine that is of the deuill. Chriſt, is of the deuill and the doctrine of Antichriſt. Examine y• Pope by this rule, and thou ſhalt finde that all hee doth, is to the deſtructiō of this article. He wreſteth all the Scriptures & ſetteth them cleane agaynſt the woll, to deſtroy this article. He miniſtreth the very Sacramentes of Chriſt vnto the deſtruction of this article: and ſo doth he all other ceremonies, and his abſolution, penaunce, purgatorie, diſpenſations, pardōs, vowes, with all diſguiſings. The Pope preacheth that Chriſt The Popes doctrine of Chriſt. is come to do away ſinnes, yet not in the fleſh but in water, ſalt, oyle, cādles, bowes, aſſhes, friers coates, and monkes cowles, and in the vowes of thē that for • were matrunonie to keepe whores, and ſwere beggerie, to poſſeſſe all the treaſure, riches, wealth & pleaſures of the world: and haue vowed obedience, to diſobey with authoritie, all the lawes both of God and man. For in theſe hypocritiſh and falſe ſacrifices, teacheth he vs to truſt for the forgiuenes of ſinnes, & not in Chriſtes fleſh.

Ye are of God litle childrē, and haue ouercome them. For greater is he that is in you, then he that is in the world.

He that dwelleth in you, and worketh God is the worker in vs by fayth that we haue in 〈◊〉 . in you through fayth, is greater then he whiche dwelleth and worketh in them through vnbelefe. And in hys ſtrength, ye abyde by your profeſſion, and cōfeſſe your Lord Ieſus, how that he is come in the fleſh and hath purged the ſinne of all that beleue in his fleſh. And through that fayth ye ouercome them in the very tormentes of death. So that neither their iugglinges, neither their pleaſures, neither their thretnynges, or their tormentes, or the very death wherewith they ſlay your bodies, can preuayle agaynſt you.

They be of the world, and therfore they ſpeake of the world, and the world attēdeth vnto them. We bee of God: and hee that knoweth God heareth vs. And he that is not of God heareth vs not. And hereby we know the ſpirit of truth and the ſpirite of errour.

There be and euer ſhalbe two generations Two generations in the world. in the world: one of the deuill, which naturally hearken vnto the falſe Apoſtles of the deuill, becauſe they ſpeake ſo agreable vnto their naturall complection. And an other of God, which hearken vnto the true Apoſtles of God, & conſent vnto their doctrine. And this is a ſure rule to indge ſpirites with all, that we indge them to haue the ſpirite of truth, which hearkē vnto yt true doctrine of Chriſtes Apoſtles: & them to haue the ſpirite of errour which hearken vnto worldly and deuiliſh doctrine, abhorryng the preathing of the Apoſtles. And looke hether the Popes doctrine bee worldly or no, if pride and couetouſnes be worldly, yea and ſecherie to. For what The Popes doctrine is worldly. other is all his doctrine then of benefices, promotions, dignities, byſhoprikes, cardinallſhyps, vicarages, parſonages, prebendes, chaunge of biſhoprikes, and reſignyng of benefices, of vnions, pluralities, totquots, and that which cōmeth once into their handes, may not out agayn: yea and of whores and concubines, and of captiuyng of conſciences for couetouſnes, & all that hearken to that doctrine abhorre the doctrine of the Apoſtles and perſecute it, and them that preach it.

Dearely beloued let vs loue one an other, for loue is of God. And all that loue are borne of God, and knowe God. And he that loueth not, knoweth not God: for God is loue.

Iohn ſingeth his old ſong agayne, and teacheth an infallible and ſure token which we may ſee and feele at our fingers endes, and therby be out of all doubt, that our fayth is vnfayned and He that loueth God, is borne of God. that we knowe God and be borne of God, and that we hearkē vnto the doctrine of the Apoſtles purely and godly & not of any curioſitie, to ſeke glorie and honour therein vnto our ſelues, & to make a cloke therof to couer our couetouſnes, and filthy luſtes. Whiche token is, if we loue one an other. For the loue of a mans neighbour vnfaynedly ſpryngeth out of the vnfayned knowledge of God in Chriſtes bloud. By which knowledge we be borne of The founte • ne of loue. God & loue God and our neighbours for his ſake. And ſo he that loueth hys neighbour vnfaynedly, is ſure of him ſelfe, that he knoweth God, and is of God vnfaynedly. And contrarywiſe, he that loueth not, knoweth not God. For God in Chriſtes bloud is ſuch a loue that if a man ſaw it, it were impoſſible that he ſhould not breake out into the loue of God agayne & of his neighbour for his ſake.

Herein appeared the loue of God vnto vs warde, becauſe God ſēt his onely ſonne into the world, that we ſhould liue through hym. Herein is loue: not that we loued God, but that he loued vs, and ſent hys ſonne, a ſatiſfaction for our ſynnes.

If a man had once felt within in his conſcience the fierce wrath of God towarde ſinners and the terrible & moſt cruell damnation that the law threatneth: and then beheld with the eyes of God firſt loued vs before we could loue hym. a ſtrong fayth, the mercy, fauour and grace the takyng away of the damnation of the law and reſtoryng agayne of life, frely offred vs in Chriſts bloud, he ſhould perceaue loue, and ſo much the more, that it was ſhewed vs, when we were ſinners and enemies to God. Roma. 5. and that without all deſeruyngs, without our endeuouryng, enforcyng and preparyng our ſelues, and without all good motions, qualities & properties of our frewill. But when our hartes were as dead vnto all good workyng, as the mēbers of him whoſe ſoule is departed, whiche thyng to proue, and to ſtoppe the blaſphemous mouthes of all our aduerſaries, I will of innumerable textes rehearſe one in the beginnyng of the ſecond chapter to the Epheſ. where Paule ſayth thus. Ye Epheſ • . were dead in treſpaſſe & ſinne in which ye walked accordyng to the courſe of the world and after the gouernour that ruleth in the ayre, the ſpirite that worketh in the children of vnbelefe, amōg which we alſo had our conuerſation in tyme paſt, in the luſtes of our fleſh: and fulfilled the luſtes of the fleſhe and of the mynde (ſo that the fleſhe and the mynde were agreed both to ſinne, and the mynde conſented as well as the fleſh) and were by nature the children of wrath, as well as other. But God Herein appeareth the great and louing mercy of almightte God toward vs, when we were yet ſinuers. beyng rich in mercy, through the great loue wherwith he loued vs, euen whē we were dead in ſinne, hath quickened vs with Chriſt: for by grace are ye ſaued: and with hym hath rayſed vs vp and with him hath made vs ſit in heauenly thynges through Ieſus Chriſt, for to ſhew in tyme to come the exceding riches of his grace, in kyndnes to vs ward in Ieſus Chriſt. For by grace are ye ſaued through fayth, & that not of your ſelues: for it is the gift of God, and commeth not of workes, leſt any man ſhould boſt him ſelfe. But we are his workemanſhyp created in Chriſt Ieſu vnto good workes, vnto whiche God ordeined vs before that we ſhuld walke in them. The text is playne, we were ſtone, dead and without lyfe or power to do or conſent to good. The whole nature of vs was captiue vnder the deuill and led at his will. And we were as wicked as the deuill now is (Except that hee now ſinneth agayne the holy ghoſt) and we conſented vnto ſinne, with ſoule and body and hated the law of God. But God of his grace onely quickened vs in Chriſt, and rayſed vs out of that death and made vs ſit with Chriſt in heauenly thynges. That is, he ſet our hartes at reſt and made vs ſit faſt in the lyfe of Chriſtes doctrine, and vnmoueable frō the loue of Chriſt. And finally we are in this our ſecond byrth Gods workemāſhyp and creation in Chriſt: ſo that as hee which is yet vnmade, hath no life nor power to worke, no more had we till we were made agayne in Chriſt. The preachyng of mercy in Chriſt quickened our hartes through faith, wrought by the ſpirit of Chriſt which God poured into our hartes, yer we wiſt.

Dearely beloued, if God ſo loued vs, then ought we loue one an other.

If we felt the loue of God in Chriſles bloud, we could not but loue agayne, not onely God and Chriſt, but alſo all that are bought with Chriſtes bloud. If we loue God for the pleaſures that we receaue, then loue we our ſelues. But if we loue hym to do hym pleaſure agayne: that can we no otherwiſe do, then in louing our neighbours for his ſake, them that are good, to continue them in their goodnes, & them that are euill, to draw them to good. Loue is the inſtrument wherewith fayth maketh vs Gods ſonnes & Loue maketh vs the ſonnes of God. faſhioneth vs lyke the image of God, and certifieth vs that we ſo are. And therfore commaundeth Chriſt. Math. v. Loue your enemyes, Bleſſe thē that curſe you, pray for them that perſecute you, that ye may be the ſonnes of your heauenly father, whiche maketh his ſunne riſe ouer good and bad, and ſendeth his rayne vpon iuſt and vniuſt: ye whiche made the ſunne of his mercy ſhyne vpō vs and ſent the rayne of the bloud of his deare and onely child vppon our ſoules, to quicken vs and to make vs ſee loue to loue agayne.

No man hath at any tyme ſene God. If we loue one an other God dwelleth in vs, and his loue is perfect in vs.

Though we can not ſee God, yet if we loue one an other, we be ſure that No man hath ſene God. he abydeth in vs, and that his loue is perfect in vs: that is, that we loue hym vnfaynedly. For, to loue God truly & to giue him thankes, is onely to loue our neighbour for his ſake. For vppon his perſon thou canſt beſtow no benefite. And for as much as we neuer ſaw The ſcripture hath ſene God. God, let vs make no image of him nor doe hym any imageſeruice after our own imagination, but let vs go to the ſcripture that hath ſene hym, and there wete what faſhion he is of and what ſeruice he wilbe ſerued with. Blind reaſon ſayth God is a kerued poſt and wil be ſerued with a candle. But Scripture ſayth God is loue & wilbe ſerued with loue. If thou loue thy neighbour thē art thou the image of God thy ſelf, and he dwelleth in the liuing temple of thine hart. And thy louing of thy neighbour for hys ſake, is hys ſeruice and worſhyp in the ſpirite, and a cādle that burneth before hym in thyne hart and caſteth out the light of good workes before the world, & draweth all to God, and maketh his enemyes leaue their euill, and come and worſhyp him alſo.

Hereby we know that we abyde in him, and he in vs. For he hath giuen vs of his ſpirite.

He that hath not Chriſtes ſpirit, the By this badge of loue, we are knowē to haue the ſpirite of God. ſame is none of his. Roma. 8. If we haue the ſpirite of God, then are we ſure. But how ſhall we know whether we haue the ſpirite? Aſke Iohn and he will ſay, if we loue one an other.

And we haue ſene and do teſtifie that the father hath ſent hys ſonne, the ſauiour of the worlde. Whoſoeuer confeſſeth that Ieſus is the ſonne of God, in hym dwelleth God, and he in God. And we haue knowne and beleued the loue that God hath to vs.

Firſt the Apoſtles taught no fables, but that they ſaw and receaued of God by the witneſſe of his ſpirite. Secondaryly He that be leueth that Ieſus to Gods ſonne, hath God in hym. Iohn aſcēdeth vp ſtepe higher, from loue to fayth, and ſayth he that be leueth that Ieſus is Gods ſonne, hath God in hym. And I doubt not but the Pope and his defēders will aunſwere Iohn and ſay, then the deuil hath God in hym, and is alſo in God. For other fayth then ſuch as the deuill hath, felt they neuer any. But Iohn preuenteth them, we haue knowē and beleued the loue that God hath to vs. That is, we beleue not onely with ſtory fayth, as men beleue old Chronicles, but we beleue the loue and mercy that GOD ſhewed vs, and put our truſt and confidence therein (And ſo taketh Scripture belefe) we beleue that Ieſus is the ſonne of God, made man and ſlayne for our ſinnes, which is a tokē of great loue. And that loue beleue we & truſt therto. Where Paule ſayth. i. Cor. xij. No man can cal Ieſus Lord except the holy ghoſt had taught hym. But thorough the holy ghoſt he meaneth not with the mouth onely, but in the hart with vnfayned fayth, putting his hope & truſt in the Lordſhyp which he hath ouer ſinne, damnation, hell, and death. For ſo could no man call Ieſus Lord, except the holy ghoſt had taught hym, as Chriſt ſaith Math. xvi. fleſh & bloud ſhewed thee not that.

But yet how ſhall I ſee my fayth? I muſt come downe to loue agayne, & thence to the workes of loue, yer I can ſee my faith. Not alway but ſometime thou ſhalt fecle thy fayth without the outward deede, as in great aduerſitie and perſecution when the deuil aſſaulteth thee with deſperation, and layeth thy ſinnes before thee, & would beare the in hād that God had caſt the away and left the ſuccourles, for thy ſynnes ſake. Then commeth fayth forth with her ſhielde, and turneth backe agayne Fayth taketh hold of Chriſtes death and deſeruyng. the dartes of the deuill, and aunſwereth: Nay for Ieſus is y• ſonne of God: yea and my very God and my very Lord, and hath takē away my ſinnes & all dānation. And this trouble & aduerſitie which is come vpō me, by ſettyng of thee and on of thy lymmes, is onely to make me feele the mercy of my father and his power and helpe within in my ſoule, and to ſlay the reſt of the poyſon which remaineth in the fleſh.

God is loue and he that abydeth in loue, abydeth in God, and God in hym.

This haue we heard aboue and it is eaſie to be vnderſtand.

Herefore is loue perfect with vs, that we ſhould haue confidence in the day of Iudgement.

Howſoeuer this text ſounde, this me thinketh ſhould be the meanyng: that we ſhould prouoke ech other to loue, and euer haue thoſe examples of edifieng before our eyes that ſhould moſt moue vs to loue. For perfite loue ſerueth to make a man bold, becauſe it is the kepyng of the cōmaundements. And therfore he that is perfect in loue, when hee ſeith hym ſelfe yet in this Loue maketh the faythfull & Chriſtian man to be bold. world to be vnto his neyghbour as God is vnto hym, and to be lyke hys heauenly father in all example of kyndneſſe, is bold in the preſence of God: yea though he come to iudge ſynners. When on the other ſide, they that continue euer in their wickednes & grow not in loue, fall often. And therefore their cōſcience euer accuſeth them and putteth them in feare, by the reaſon of the freſh memory of the offence, that they can not at once be bold, though they haue neuer ſo great promiſes of mercy.

There is no feare in loue. But perfect loue caſteth out feare. For feare hath paynefulnes. He therefore that feareth, is not perfect in loue.

Loue is not paynefull but maketh Loue. all thyng eaſie and pleaſaunt: feare of puniſhmēt for ye treſpaſſe newly committed is paynefull: Therfore where loue is perfect there is no ſuch feare. Loue is the fulfillyng of all commaundementes. And therfore where loue is perfect, there is no ſinne. And where conſciēce doth not accuſe of ſinne, there is faith bold to go into God & to ſtand before hym, and looke hym in the face, and to coniure him by all his mercies, and to aſke the petitions of his deſire. Lacke of loue is the breakyng of the commaundements and cauſe of ſinne. And where the conſcience accuſeth of ſinne, their fayth is abaſhed, diſmayed, aſhamed & affrayed to go in, for feare of rebuke. Loue therefore ſerueth to make a man bold in the day of iudgement and in all temptations.

Iohn ſpeaketh not generally of all Feare. maner feare, but of that onely whiche the conſciēce of ſinne putteth a man in. For diuers feares there be that accompany loue and grow as ſhe doth. The more a woman loueth her child, the more ſhe careth for it and feareth leſt ought ſhould chaunce it a miſſe. Euen If we loue ou • brethrē thē are we carefull for them. ſo the more we loue our brethren, the more we care for them, and feare leſt any temptation ſhould trouble them. As Paule ſayth. ij. Cor. xj. who is ſicke and I am not ſicke? who is offended or hurt and mine hart burneth not? How cared he for Timothe, for Titus, and for all that were weake, & for the Corinthians, Galathiās, and for all congregations? and how diligently wrote he to them in his abſence? and the more we loue God, the more diligent and circumſpect are we, that we offēde hym The more we loue God, the more diligent we are to do his will. not. And tell me I pray thee, whoſoeuer haſt had experience, what a payne and grief, yea and what a freatyng coreſey is it vnto the hart of a true louer of God, to here the poyſon generation of vipers, the peſtilent ſect of hypocritiſh Phariſeis, wittingly and willingly to blaſpheme and rayle on the open and manifeſt truth of the holy ghoſt?

If ye will ſee how bold loue is: go to Moyſes. Exod. 32. and Numeri. 14. And there behold how hee coniureth God and amōg all ſayth: Forgiue this people or put me out of the booke that thou haſt written. As who ſhould ſay, they be thy people and thou commaū deſt me to loue them. And for thy ſake I loue them and teach them and care for them, as a mother that had borne them and loue them no leſſe then my ſelfe. Wherfore if thou loue me as thou Where perfect loue is there is no feare. promiſeſt me, then ſaue them with me: or if not, thē caſt me away with them, and let me haue ſuch part as they take. And Paule ſayd aſmuch. Roma. ix. Looke vpō worldly loue, and ſee what pageantes ſhe playeth now and then and how dronken a thyng it is: and be ſure, where the loue of God is perfect, ſhe will not onely go betwene bodely death and her louer, but alſo betwene hym and hell. If a man would take of this, that a man might be ſo perfect in this lyfe, that he might not be perfecter, it would not folow. For though the ſpirite at a tyme get the vpper hand of the fleſh, & wynneth her ſelf to God, that ſhe can not tell whether ſhe be in the body or no: yet the fleſh will pull her downe agayn and not let her continue, and now and thē plucke of ſome of her feathers, for mountyng ſo hygh againe. For Moſes fell through vnbelefe well inough after that ſeruentnes.

We loue hym, becauſe he loued vs firſt.

We deſerue not ye loue of God firſt, but he deſerueth our loue, and loueth vs firſt, to wynne vs and to make vs his frendes of his enemyes. And as ſoone as we beleue his loue, we loue agayne. And ſo fayth is mother of all Fayth is the mother of loue. loue. And as great as my fayth is ſo great is loue, though fayth can not be perfectly ſene, but through the workes of loue and in the fire of temptation.

If a man ſay, I loue God, and hateth his brother: he is a lyer. For how cā he that loueth not his brother whom he ſeeth, loue God whō he ſeeth not? And this commaūdemēt haue we of him: that he which loueth God, loue his brother alſo.

To loue a mans neighbour in God A ſure rule is a ſure rule to know that we loue God: and not to loue him, is a ſure token that we loue not God: and to hate our neighbour is to hate God. For to loue God is to do hys commaundements as Chriſt ſayth Iohn. xv. ye are If we loue God, we muſt do his commaundements, & his commaundement is to loue our neyghbours. my louers if ye do thoſe thinges which I haue commaūded you: and the commaūdemēt is to loue our neighbours: then he that loueth not his neighbour, loueth not God. And likewiſe to hate the commaundement, is to hate God that commaunded it: and the cōmaundement is to loue our neighbours: hee then that hateth his brother whō God biddeth hym loue, hateth God.

The fift Chapter.

ALl that beleue that Ieſus is Chriſte are borne of God. And al that loue him whiche begat, loue hym that is begotten of him. In this wee knowe that wee loue the ſonnes of God, when we loue God and kepe his commaundementes. For this is the loue of God that we kepe his commaundementes.

This is a ſure cōcluſion that we be Fayth maketh vs Gods ſonnes. borne of God through fayth. And that fayth maketh vs Gods ſonnes, in that we beleue that Ieſus is Chriſt: as the firſt chapter of Iohn alſo teſtifieth, hee gaue them power to be the ſonnes of God, in that they beleued in his name.

What it is to beleue that Ieſus is What it is to beleue that Ieſus is Chriſt. Chriſte, may bee vnderſtand by that which is aboue rehearſed. It is a farre other thyng then as the deuill beleued it agaynſt his will and to hys greate payne, or as they beleue it which to fulfil their ſinne, enuie the glory of Chriſt and perſecute his Goſpell, forbydding to preach it or to read in it. To beleue that Ieſus is Chriſte, is to beleue in Chriſt: that is, to beleue earneſtly, and to put all thy truſt therein, and to lay the price of thy ſoule therupon: that the ſonne of Marie whom the aungell cō maunded to be called Ieſus becauſe he ſhuld ſaue his people frō their ſinnes, is that Chriſt, that Meſſias, and that Ieſus the true Meſſias and the Dauiour of the world from their ſins. annoynted whiche God promiſed the fathers ſhould come and bleſſe all nations and annoynt them with the oyle of his ſpirite, & with mercy and grace, and to deliuer them frō death of their ſoules, whiche is the conſentyng to ſinne, and to make them a lyue with conſentyng vnto the law of God, and in certifiyng thē that they be the ſonnes of God: And to put the whole truſt in all that he ſuffred in his fleſhe for thy ſake and in all promiſes of mercy that are in hym and that thou be full perſuaded that there is no other name vnder heauen giuen vnto men to be ſaued frō ſinne by, or to purchaſe forgiueneſſe of the leſt ſynne that euer was cōmitted.

An other concluſion is this: whoſoeuer loueth God, loueth all that beleue All that loue God loue all that beleue in him. in God. For all that loue hym that begetteth, loue them that are begotten of him: and all that beleue in God are begotten of God through that belefe, and made his ſonnes: thē al that loue God, loue all that beleue in God.

An other concluſion is this. When we loue God and his law, thē we loue the ſonnes of God. Which is this wiſe He that loueth God, loueth alſo the ſonnes of God. proued: The loue of God is to keepe the law of God, by the text before and after the law of GOD is to loue our neighbours & therfore if we loue God in kepyng his lawes we muſt needes loue the ſonnes of God.

But Iohn ſhould ſeme to be a very negligēt diſputer to many men in that he here certifieth vs of the loue of our neighbours by the loue of God, when aboue hee certifieth vs that we loue God becauſe we loue our neighbours. Hee ſemeth to doe as I heard once a great Clerke in Oxford ſtand halfe an houre in a pulpit to proue that Chriſt was a true Prophet by the teſtimonie of Iohn Baptiſt and an other halfe houre to proue Iohn yt Baptiſt a true Prophet by the authoritie of Chriſt, as we ſay claw me, claw thee: and as euery theſe might lightly proue him ſelfe a true man, in bearyng recorde to an other as falſe as he and takyng recorde of the ſame agayne. Which kynde of diſputyng ſchole men call Petiti • pr • ncipij, the prouyng of two certaine thynges, eche by the other, and is no prouyng at all, as our holy father proueth the authoritie of Scripture by hys decrees (for the Scripture is not autentike but as his decrees admit it) & to make his decrees ſhyne and appeare glorious, and to obtaine authoritie, he allegeth the Scripture after his iugglyng maner, to make fooles ſtarke mad.

But it is not ſo here, for both the demonſtrations are certaine, both the proffe of the loue of God and his law by the loue of my neighbour, and the proofe of the loue of my neighbour by the loue of God and his law. For whē ij. thynges are ſo ioyned together that they can not be ſeparated, then the preſence of the one vttereth the preſence of the other, whether ſoeuer thou firſt ſeeſt. As if I ſee fire I am ſure that The loue of God and the loue of my neighbour are in ſeperable. ſome thyng doth burne. And if I ſmell burnyng, I am certified of fire. Euen ſo the loue of God is the cauſe why I loue my neighbour: and my loue toward my neighbour is the effect of the loue of God. And theſe two loues are euer inſeperable, ſo that whether ſoeuer I feele firſt, the ſame certifieth me of the other.

Iohn calleth the loue of a mās neighbour the deedes of loue, after the Hebrue ſpeach, as to helpe at neede. For the deede declareth what the man is within. Neither can my loue to God & fayth be ſene to the world, ſaue thorough the workes. And by the workes doth Chriſt commaunde vs to iudge. So that if a mā haue euill workes and Workes ſet forth 〈◊〉 declare faith. continueth therin, he loueth not God nor knoweth God, no though he call hym ſelfe maſter doctour, or Gods vicare. Neither vnderſtandeth he Gods word for all his high diuinitie: but is in all hys preachyng an hypocrite, a falſe Prophet, and a lyer though hys preachyng pleaſe the world neuer ſo well. Neuertheleſſe a man is certified that he loueth God yer he come at the worke, by the teſtimonie of the ſpirite which is giuē him in earneſt. The ſpirite ſayth Paule. Roma. viij. teſtifieth vnto our ſpirite, that we be the ſonnes of God: and then it teſtifieth that we beleue in God: for thorough fayth are we ſonnes. And then it certifieth me that I loue God. For fayth and loue are inſeparable. The ſpirite thorough fayth certifieth my conſcience that my ſinnes are forgiuē, and I receaued vnder grace and made the very ſonne of God, and beloued of God. And thē naturally myne hart breaketh out into the loue of God agayne, & I ſeke how to vtter my loue, and to do God ſome pleaſure. And becauſe I can neither do ſeruice or pleaſure vnto his owne perſon, my neighbour is ſet before me, to do God ſeruice and pleaſure in him & to be to him as Chriſt is to me, becauſe he is my brother, bought with Chriſts To doe good to my neighbour is to do God good ſeruice. bloud as I am. And I conſent vnto that law, and loue it yer I come at the dede, and long after the dede. And then whē I loue my neighbour in the deede accordyng to this law; I am ſure that I loue hym truly. Or els if I examined not my loue by this law, I might be deceaued. For ſome loue their neighbours for pleaſure, profite, glorie and for their doyng ſeruice onely, as our ſpiritualtie loue vs, and of that bleſſed loue, do their buſie cure to keepe vs in darkenes: which loue is a ſigne that a man hateth God and hys neighbour therto, and loueth him ſelfe onely. But Gods law is that I ſhould abſteine from myne owne pleaſure and profite, and become my neighbours ſeruaunt, and beſtow lyfe and goodes vpō hym, after the example of Chriſt. Wherfore if I loue my neighbour out of the loue of Chriſt and after the example of hys law, I am ſure that I loue him truly.

And his commaundementes are not greuous. For all that is borne of God ouercommeth the worlde: and this is the victory that ouercommeth the world, euē our faith.

To loue is not paynefull: the commaundementes are but loue: therfore they be not greuous, becauſe loue maketh the commaundements eaſie. The ſeruice that a mother doth vnto her child is not greuous, becauſe ſhe loueth it. But if ſhe ſhould do the tenth part vnto one that ſhe loued not, her A goodly ſimilitude. hart would braſt for impacience. Ʋnto a mā that fetleth not the loue of Chriſt it is as impoſſible to keepe the commaundementes, as for a Camell to enter through the eye of a nedle. But impoſſible is poſſible and eaſie to, where the loue of Chriſt is beleued. For it foloweth, Al that are borne of God ouercome the world. all that are borne of God, ouercome the world: that is to wete, the deuill which is the ruler of the world: and his diſciples which haue their luſt in hys gouernaunce & cōſent to ſinne, both in body and ſoule, and giue themſelues to folow their luſtes without reſiſtence: and their owne fleſh which alſo cōſenteth to ſinne, do they ouercome with al that moueth to ſinne. By what victory? Ʋerely through fayth. For if our ſoules be truly vnderſet with ſure hope and truſt, and continuall meditations of Chriſtes loue, ſhewed already, and of ſuccour, helpe and aſſiſtence that is promiſed in his name, and with the continuall memorie of their examples which in tymes paſt haue ſought through fayth and ouercome: thē were it impoſſible for the world with all his chinalrie, to ouerthrow vs with any aſſault or with any ordinaunce that hee could ſhoote agaynſt vs. For if yt fayth The conqueſtes of fayth. & meditation were euer preſent in vs, then loue thorough that fayth, ſhould eaſly ouercome what ſo euer peril thou couldeſt imagine. Read in the Bible and ſee what conqueſtes fayth hath made, both in doyng & alſo ſufferyng. The xj. chapter vnto the Hebrues miniſtreth the examples aboundauntly. How mighty was Dauid when hee came to fight, and how ouercame hee thorough fayth? And how mightyer was he when he came to ſufferyng, as in the perſecution of the kyng Saul? In ſo much that when he had his moſt mortall enemy kyng Saul, that twelfe yeares perſecuted him againſt al right, in his handes to haue done what hee would with him, through faith he touched hym not, nor ſuffred any man els to do, though he was yet all his lyfe a man of warre and accuſtomed to murther and ſhedyng of bloud. For he beleued that God ſhould aduenge hym on his vnrighteous kyng, vpō whom it was not lawfull to aduēge himſelfe.

Who is it that ouercommeth the world, but he that beleueth that Ieſus is the ſonne of God?

If to beleue that Ieſus is Gods ſonne be to ouercome the world, then our Prelates vnderſtand not what belief is, which affirme that the beſt belefe and the worſt mā in the world may ſtand together.

This is he that came by water and bloud Ieſus Chriſt: not by water onely but by water and bloud. And it is the ſpirite that teſtifieth, becauſe the ſpirite is truth. For there are three that beare witneſſe in heauen. The father, the worde, and the holy ghoſt And theſe three are one. And there are three which beare recorde in earth the ſpirite water and bloud, and theſe three are one.

Chriſt came with three witneſſes, Chriſt had three witneſſes. water, bloud and ſpirite. He ordeined the Sacrament of Baptiſme to be hys witneſſe vnto vs. And he ordeined the Sacramēt of his bloud, to be his witnes vnto vs. And he powreth his ſpirite into the harts of his, to teſtifie and to make them feele that the teſtimonie of thoſe two Sacramēts are true. And the teſtimonie of theſe three is, as it after foloweth, that we haue euerlaſtyng life in the ſonne of God. And theſe iij. are one full witnes ſufficiēt at the moſt that the law requireth, whiche ſayth ij. or. iij. at the moſt is one full ſufficient witnes. But alas we are •… t taught to take the Sacramēts for witneſſes, but The true doctrine of the Sacramentes is away from vs. for imageſeruice, & to fore the worke of them to God, with ſuch a minde as the old heathen offred ſacrifices of beaſtes vnto their Gods. So that what ſoeuer teſtifieth vnto vs, that we haue euerlaſtyng lyfe in Chriſt, that mouth haue they ſtopped with a leuended maunchet of their Phariſaicall gloſes.

If we receaue the witneſſe of mē, the witneſſe of God is greater. For this is the witneſſe that God hath borne of his ſonne.

If the witneſſe of men, ſo they be iij. is to be receaued, much more is the witneſſe of God to be receaued. Now the witneſſe that theſe iij. water bloud, & ſpirite beare, is the witneſſe of God & therfore the more to be beleued.

He that beleueth in the ſonne of God hath witnes in him ſelfe. And he that beleueth not God, maketh him a lyer, becauſe he doth not beleue the witneſſe that God hath teſtified of his ſonne. And this is the witneſſe, that God hath giuen vs eternall lyfe: and this lyfe is in hys ſonne. He that hath the ſonne, hath lyfe. And he that hath not the ſonne of God, hath not life.

The true beleuers haue the teſtimonie of God in their hartes, & they glorifie The faythfull haue the true witnes of God in their harts God witneſſing that hee is true. They haue the kingdome of God with in them and the temple of God within them, and God in that temple, & haue the ſonne of God & lyfe through hym. And in that temple they ſeke God, and offer for their ſinnes ye ſacrifice of Chriſtes bloud, and the fatte of his mercies in the fire of their prayers, and in the confidence of that ſacrifice go in boldly to God their father.

But the vnbeleuers blaſpheme God and make him falſe, deſcribyng him after the complection of their lyieng nature. And becauſe they be ſo full ſtuffed The vnfaythfull, worſhyp God in imageſeruice and outward Popery. with lyes that they cā receaue nothing els, they looke for the kyngdome of God in outward thynges and ſeeke God in a temple of ſtone where they offer their imageſeruice and the fate of their holy dedes: in confidence wherof they go into God and truſt to haue euerlaſtyng lyfe. And though the text teſtifieth that this lyfe is onely in the ſonne, yet they will come at no ſonne ſhynyng but as vncleane byrdes hate the light.

Theſe thynges haue I written vnto you that beleue in the name of the ſonne of God, that ye may know that ye haue euerlaſting life, & that ye may beleue in the ſonne of God.

They that haue the fayth of Chriſtes The Papiſtes haue not the fayth of the Apoſtles neither do they know and therefore they rayle on it. Apoſtles, know that they haue eternal lyfe. For the ſpirtte teſtifieth vnto their ſpirites that they are ye ſonnes of God. Roma. viij. and receaued vnder grace. Our Doctours ſay they can not know whether they be in the ſtate of grace: therefore they haue not the fayth of the Apoſtles. And that they know it not, is the cauſe whey they rayle on it.

This is the confidence that we haue in hym, that if we aſke ought accordyng to his will, he heareth vs. And if we know that he heareth vs, whatſoeuer we aſke, we knowe that we haue the petitions that we aſke of hym.

Chriſt ſayth Math. vij. aſke & it ſhal To aſke in Chriſtes name what it is. be geuen you. And Iohn in the. xvj. chap. Whatſoeuer ye aſke in my name, he ſhall giue it you. To aſke in yt name of Ieſu Chriſt & accordyng to his will be both one, and are nothyng elles but to aſke the thynges contayned in the promiſes and Teſtamēt of God to vs warde, that God wilbe our father and care for vs both in body and in ſoule: and if we ſinne of frailtie & repent forgiue vs, and miniſter vs all thynges neceſſarie vnto this life, & kepe vs that we be not ouercome of euill &c. Now if they which beleue in Chriſt are bold with God that he heareth them & ſure that he graunteth their petitions, it foloweth that they whiche are not bold that he heareth them nor ſure that hee graunteth their petitions, do not beleue in Chriſt. They that go to dead Saints with which they neuer ſpeake nor wotte where they be, be not bold Such as lacke fayth in Chriſt wander they wot not whether. that God wil heare them, nor ſure that he will graunt their petitions therfore they beleue not in Chriſt. That they be neither bold nor ſure, appeareth firſt by their deedes, and ſecondarely by their owne confeſſion: for they ſay what ſhould God heare them or graūt them ought ſeing they be vnworthy, yea and they confirme it with a ſimilitude of worldly wiſedome, that they ſhould be put backe for their malapertnes, and fare the worſe, as if a rude felow ſhuld breake vp into the kyngs priuie chamber, and preſſe vnto his owne perſon without knockyng or ſpeakyng to any other officer: ſo that they beleue it an augmentyng of ſinne, to go to God thē ſelues in the cōfidēce of Chriſtes bloud as he bad them.

If a man ſee his brother ſinne a ſinne not vnto death, let him aſke: and he ſhall giue hym life for them that ſinne not vnto death. There is a ſinne vnto death, and for it ſay I not that thou ſhouldeſt pray. All vnrighteouſnes is ſinne. And there is a ſinne not to death.

Whatſoeuer ſinne we ſee in yt world, let vs pray and not diſpayre. For God is the God of mercy. But for the ſinne The ſinne to yt death. to death whiche is reſiſtyng grace and fightyng againſt mercy and open blaſphemyng of the holy ghoſt, affirmyng that Chriſts miracles are doue in Beel ſabub, and his doctrine to be of the deuill, I thinke that no Chriſten man if he perceaue it, can otherwiſe pray, then as Paule prayed for Alexander the Coperſmith the. ij. Timo. the laſt: that God would reward hym accordyng vnto his workes. They that go backe agayne after they know the truth, and giue them ſelues willingly to ſinne, for to folow it and perſecute the doctrine of truth by profeſſion to maynteine falſhead for their glorie and vaū tage, are remedyleſſe: as ye may ſee. Hebr. vj. and. x. Bala •… ſo ſinned: the falſe Prophetes in the old Teſtament ſo ſinned the Phariſeis ſo ſinned: Alexander ſo ſinned: & now many ſo ſinne: folowyng their pride & couetouſnes.

We know that all that are borne of God ſinne not: But he that is borne of God kepeth him ſelf, and the wicked touche hym not.

As thou readeſt in the third chapter, they that are borne of God can not All that are borne of God c • not ſinne. ſinne, for the ſede of God kepeth them. They cannot caſt of the yocke of Chriſt and conſent to cōtinue in ſinne nor defie his doctrine, nor perſecute it, for to quench it or to maynteine any thyng contrary vnto it. But in whatſoeuer captiuitie they be in yt fleſh, their harts yeld not: but imagine to breake lowſe and to eſcape, and flye away, vnto the partie & ſtandart of their Lord Chriſt. And as men of warre they euer keepe The armour of a Chriſten man. watche and prepare them ſelues vnto warre, and put on the armure of God, the which is Gods word, the ſhield of fayth, the helmet of hope, and harneſſe thē ſelues with the meditation of thoſe thynges which Chriſt ſuffred for vs, & with the examples of all the Saintes that folowed him, and thinke earneſtly that it is their part to lyue as purely as the beſt & come after as faſt as they can. And yet in all their workes they knowledge them ſelues ſinners vnſay nedly, as long as one iote of the perfectnes that was in yt deedes of Chriſt, is lackyng in theirs. So that the deuill can not touch the hartes of them, neither with pride or vayne glorie of pure lyuing, neither to make them conſentyng vnto the fleſh in groſſe ſinnes, if at a tyme they be taken tardy & ketche a fall. Whatſoeuer chaunce them, the deuill can ketch no hold of them, to keepe them ſtill in captiuitie: but they will breake loſe agayne, and repent and do penaunce, to chaſt theyr fleſh that they come no more vnder yt deuils clawes.

We know that we be of God, and that the whole world is ſet on miſchief.

They that beleue: that is to ſay, put their truſt in Chriſt, ſee both their owne glorious ſtate in God, and alſo the wretched eſtate of yt world in their wickednes. But the worlde as they The world ſeeth not the thyngs that are of God. knowe not God, nor the glory of the ſonnes of God: Euen ſo they ſee not their owne miſerable eſtate in wickednes and damnation vnder the law of God, but the worſe they are, the bolder they be and the ſurer of themſelues, the further from repentaūce and the more ſtandyng in their owne conceites, for the darkenes that is in them. And therfore ſay our Doctours, a man can not knowe whether hee be in the ſtate of grace or no nor needeth to care therfore. And they be therefore the blynd leaders of the blynd.

We know that the ſonne of God is come, and hath giuen vs vnderſtandyng to know him that is true: and we be in the truth thorough Ieſus Chriſt. He is very God and eternall lyfe.

Chriſt is all and the fountaine of all Chriſt e • e 〈◊〉 is the founteine and fulnes of all good giftes. and of his fulneſſe receaue we all. And as hee powreth the giftes of his grace vpon them that beleue in hym ſo he giueth them vnderſtanding to know the very God, and that they be in the very God and that they haue obtained that through his purchaſing: and leaueth not his ſheepe in darkenes. And the ſame Ieſu Chriſt is very God and eternall life: God and eternall lyfe was he from the begynnyng, and became man for the great loue he had to vs, for to bryng vs vnto his eternall life. And he He that ſeketh any other way to eternall ſaluation, then by Chriſt, ſhal neuer come there. that hath any other way thether, whether his own workes or other mēs, or workes of ceremonies, or ſacraments, or merites of Saintes, or of ought ſaue Ieſu Chriſt onely, ſhall neuer come thether. The world ſeith the Pope, and ſeith that they which be in the Pope, be Lordes in this world: and therfore they care to be in the Pope: but whether they be in God or not they ſay, it is not neceſſarie to know.

Litle children beware of Images.

Serue none Image in your harts. Idolatrie is Greeke, and the Engliſh is imageſeruice: And an Idolater is alſo Idolatrie. Greke, and the Engliſh an imageſeruaunt. Idolater. Be not Idolaters nor committe Idolatrie, that is be none imageſeruauntes, nor do any imageſeruice, but beware of ſeruyng all maner images. And thinke it not inough to haue put all the Images of falſe Gods out of the way, if ye now ſet vp the Image of very God and of his true Saints in their rowmes, to doe the ſame ſeruice vnto thē, which ye dyd vnto the other. For ye may do as ſtrong imageſeruice vnto the Image of GOD and of hys As great Idolatry may be cō mitted to the Image of a Saint as was by the Gentiles committed vnto Idoles. Saintes, as vnto the Images of falſe Gods: yea thou maiſt commit as great Idolatrie to God, and yet before none outward Image, but before the image which thou haſt fained of God in thine hart, as thou mayſt before an outward Image of the deuil. The Iewes in the tēple of God where was none Image of God, dyd as great imageſeruice to God, as the heathen vnto their falſe Gods: yea the Iewes in doing to God the thynges which God commaunded them, dyd committe worſe Idolatrie & ſinned more greuouſly agaynſt God, thē y• heathē did in offering vnto their falſe Goddes, which thyng to be true, the Prophetes teſtifie. For when the Iewes dyd their ceremonies and ſacrifices: the meanyng & ſignification loſt, and the cauſe forgotten which God ordeined them for: to flatter and pleaſe God with the gloriouſnes of the deede in it ſelfe, and to purchaſe ought of him for the coſtlynes or propernes of the preſent, what other made they of God in their imaginatiō, then a child whom if he crye or be diſpleaſed, men ſtil with a popet, or if we will haue hym to doe ought, make him an horſe of a ſticke.

If thou bryng a bolle of bloud and ſet it before God, to flatter hym, to Groſſe worſhyppyng of God. ſtroke hym, and to cory and claw hym, as he were an horſe, and imagineſt that he hath pleaſure and delectation therin, what better makeſt thou of God, then a butchers dogge? If thou bryng the fat of thy beaſtes to God, for the ſame imaginatiō, what makeſt thou of God, but one that had neede of greaſe to greaſe ſhoes or ſmeere bootes? If thou burneſt bloud and fatte together to pleaſe God, what other thyng doeſt thou make of God, then one that had luſt to ſmell to burnt floteſſe?

God commaunded a curteſie of all Ceremonies. firſt ripe frutes to be offered: not to be an imageſeruice, but a witneſſe and teſtimony that he had made them grow, that the people ſhuld not forget God, but thinke on his benefites and loue him and of loue kepe his commaundementes. And likewiſe if any had ſinned agaynſt Gods law God commaunded that they ſhould repēt, and then bryng a beaſt and flye it and offer the bloud and yt fat of the inwardes: not to make ſatiſtaction, but to teſtifie onely that God was pleaſed, and had of his mercy at the repentaunce of the hart forgiuen the ſinne. The ſacrifices of bloud Sacrifices were ordeined partly to be a ſecret propheſyeng of Chriſtes bloudſhedyng, & partly to be a teſtimonie and certifiyeng of our hartes, that the ſinne was forgiuen and peace made betwene vs and God, and not to be a ſatiſfaction. For that were imageſeruice, and to make an image of God.

We read in the hyſtories that when a loue day or a truce was made betwene man and man the couenauntes were rehearſed: and vppon that, they ſl • e beaſtes in a memoriall and remembraūce of the appointemēt onely. And ſo were the ſacrifices ſignes and memorials onely, that God was at one with vs. For the Iew could beleue no The Iewes could beleue nothyng with out tokēs. wordes though an aungell had ſpokē, without a tokē, as we hold vp our fingers and clappe handes. And likewiſe whatſoeuer they were bidde to do, they muſt haue had a tokē of remēbraunce, though it had ben but a ring of a ruſh, as it is to ſee in the Bible.

Euen ſo our images, reliques, ceremonies Sacraments and ceremonies were ordeined onely for remembraunces. and Sacramentes were our memorials & ſignes of remembraunce onely. And he that giueth in his hart more to them then that, is an imageſeruaunt. But when God is a ſpirite and worſhypped in the ſpirite, we for lacke of fayth, beyng ſpiriteles, and hauyng no power to deſire of God any ſpiritual thing, ſerue God in the body, with imagined ſeruice, for ſuch worldly thinges as our profeſſion is to defie. Who kiſſeth a relique or beholdeth an image for loue of the Saintes liuyng, to folow the example? Nay we will faſt the Saintes Euens & go barefoote vnto their Images and take payne, to obtaine greater pleaſure in the world, and to purchaſe worldly thyngs as to mainteine the body in luſtes that the ſoule can not once wiſhe for power to Idolatry. liue as the Saintes liued or to long for the life to come. If we went in pilgrimage to kepe the remembraunce of the Saintes liuing in minde for our exā ple, and faſted and went barefoote to tame yt fleſh that it ſhould not luſt after ſuch worldly thinges whiche we now deſire of the Saintes, then did our faſtyng and pilgrimage goyng ſerue vs, yea & the Saint were yet our ſeruaunt to edifie vs in Chriſt with the remembraunce of his life left behind, to preach and to prouoke vs to folow the example. For our bodely ſeruice can be no ſeruice vnto the Saint which is a ſpirite, except we imagine him to be an Image.

Saint White muſt haue a cheſe once in a yeare, and that of the greateſt ſorte which yet eateth no cheeſe. It ſhalbe giuen vnto the poore in her name ſay they. Firſt that to be falſe we ſee with our eyes. Secōdarely Chriſt cōmaundeth We ought to be frāke and to diſtribute to our poore brethren, ſuch as God hath ſent vs. to care for the poore, and giue thē all that we may ſpare in his name: ſaying that what is giuen them is geuen him, and what is denyed them is denyed him. If the law of Chriſt be written in thine hart, why diſtributeſt thou not vnto thy brethren with thine own hādes, in the name of thy Sauiour Ieſu Chriſt which dyed both for them & thee, as thou haſt vowed and promiſed to him in thy Baptiſme.

It is giuen vnto Saint Whites Superſticious Popery are Idolatry. chapleyne. Saint Whites chapleyne hath a ſtipend already ſufficient for a Chriſten man, and ought to receaue no more, but therwith to be content and to be an example of deſpiſing couetouſnes. Moreouer that Prieſt that would folow the lyuyng of Ieſu Chriſt as Saint White did, and teach his Pariſſhens to do ſo, were a right chaplayne of Chriſt. And they haue a promiſe to be fead & clothed as well as euer was their maſter in the name of Chriſt. And ſo be they and euer were, ſo that they nede not to begge in the name of ſaint White.

What ſhall Saint White do for thee againe for that great cheeſe? (for I wot well it is not giuen for nought) Giue aboundaunce of milke to make butter and cheſe? All we that beleue in Chriſt, are the ſonnes of God, and God hath promiſed to care for vs, as much as we care for the keepyng of his cōmaundements, and hath promiſed that we ſhal receaue what ſoeuer we aſke to his honour and our nede, of his hād. If then we be the natural ſonnes of God, why runne we from our father, a beggyng to Saint White? Saint White ſendeth no rayne vppon the earth nor maketh In all our needes wee muſt call vpon God in the name of Ieſu Chriſt & he will • eare vs. the ſunne ſhyne thereon nor maketh the graſſe grow. Neither is there any Gods worde that he will now do ſo much for vs at her requeſt. But God hath promiſed if we will keepe hys lawes to doe ſo much for vs at our own requeſt, for the bloud of his ſonne Ieſu. What other thing then is thy ſeruing of Saint White, thē lacke of faith & truſt to Godward in Chriſts name, and a falſe fayth of thine owne fayning to Saint Whiteward for thine imageſeruice or ſeruyng her with cheeſe, as though ſhe were a bodely thyng? And like diſputatiō is it of all other ſaintes.

And as we worſhip the Saintes with imageſeruice to obtaine temporal thinges: euen ſo worſhip we God. And as the Iewes turned their ſacrifices vnto imageſeruice whiche were giuen thē of God to be ſignes to moue them to ſerue God in the ſpirite: Euen The maſſe as the pope vſeth it is damnable Idolatrie. ſo haue we our Sacramentes. And for an exāple let vs take the Maſſe, which after the Popes abuſe of it, is the moſt damnable imageſeruice that euer was ſence it began. Chriſt accordyng to the teſtimonie of the Scripture, made in the dayes of his fleſh, ſatiſfaction for al the ſinne of them that had or ſhould be leue in his name, & obtained that they ſhould be the ſonnes of God, and taken from vnder the damnation of the law and put vnder grace and mercy, & that God ſhould henceforth deale with them as a mercyful father dealeth with his children that runne not away from him, no though ought be at a tyme We muſt e • er cleaue vnto God and ſubmit our ſelues to his mercy. chaunced amiſſe: but tary euer ſtill by their father and by his doctrine, & confeſſe their treſpaſſe, and promiſe henceforth to inforce them ſelues vnto the vttermoſt of their power that they doe no more ſo negligently. And this purchaſe made he with the thinges whiche he ſuffered in his fleſh, & with the ſtrōg prayers which he prayed. And to kepe his Teſtamēt, euerfreſh in minde, that it were not forgot, he left with vs the Sacrament or ſigne of his body and bloud, to ſtrength our faith and to certifie our cōſcience, that our ſinnes were forgeuen aſſoone as we repented and had recōciled our ſelues vnto our brethren: and to arme our ſoules, through the continuall remembraunce of Chriſtes death, vnto the deſpiſyng of the world, mortifying of the fleſh, & quenching of the luſtes and thyrſt of worldly thinges. As they which haue dayly conuerſation with the ſicke and miſerable and are preſent at the deathes of men, are moued to defie the world, and the luſtes therof.

And as Chriſt had inſtitute the Sacrament The maſſe at the firſt was a declaration of Chriſtes paſſion. of his body and bloud, ſo the Byſhoppes in proceſſe of time, ſet ſignes of all the reſt of Chriſtes paſſion, in the ornamentes and geſtures of the Maſſe: ſo that the, whole paſſion was dayly deſcribed before our eyes, as though we had preſently looked vppon it.

And that thou mayſt ſee for what cauſe they came vnto the Sacrament, they reconciled them ſelues ech one to other, if any man had offēded his brother, ere they were admitted into the congregation or body of Chriſt to be members of ech other knit together in one fayth and loue to eate the Lordes Supper (as Paule calleth it) for the cō gregatiō 1. Cor. 11. 1. Cor. 10. and 12. Ephe. 1. thus gathered is called Chriſtes body and Chriſt their head. And likewiſe if a man had ben taken in opē ſinne, agaynſt the profeſſiō of his Baptiſme, he was rebuked openly. And he confeſſed his ſinne openly, and aſked forgiuenes of God and of the congregation whom he had offended with the example of his euill deede: and tooke penaunce as they call it, of the congregation, What penaunce was. that is, certaine diſcret iniunctiōs how he ſhould liue and order him ſelfe in tyme to come & came his fleſh, for the auoyding of the ſayd vice: becauſe his confeſſion and repentaunce which he ſemed to haue, ſhuld be none hypocriſie, but an earneſt thing. For if an open ſinner be founde among vs, we muſt immediatly amende him or caſt him out of the congregation with defiaunce and deceſtation of his ſinne, as thou ſeiſt how quickly Paule caſt out the Corinthian, that kept his fathers wife, and when he was warned would not amend. Or els if we ſuffer Greuous ſinne, not paſſed vpō. ſuch to be among vs vnrebuked, we can not but at once fall from the conſtancie of our profeſſiō, and laughe and haue delectation and cōſent vnto their ſinne, as it is come to paſſe throughout all Chriſtendome. Which is ten thouſand tymes more abhominable then if we ſinned our ſelues. For the beſt man in the world that hateth ſinne, might at a tyme throughe • rayltie of the fleſh be drawne to ſinne. But it is altogether deuiliſh and a ſure token that the ſpirit of Chriſt is not in vs, nor the profeſſion of our Baptiſme written in the hart, if we laughe at an other mans ſinnes, though we our ſelues abſteine for ſhame or feare of hell or for what ſo euer imagination it be, or that we be ſo blind that we ſee no other ſinne in vs, then our outward deedes. And the penaunce Diſcipline vſed in the primatiue Church. enioyned frayle perſons that could not rule them ſelues was vnder the authority of the Curate, and the ſad and diſcrete mē of the Pariſh, to releſſe part or all at a tyme if neceſſitie required, or when they ſawe the perſon ſo growne in perfectnes that he neded it not. But ſee wherto it is now come, & after what maner our holy father that is at Rome diſpenſeth withall together? And ſee what our Biſhops officers do, and where the authoritie of the Curate and of the Pariſh is become. If in ten Pariſhes round there be not one learned and diſcret to helpe the other, thē the deuil hath a great ſwynge among vs: that the Byſhops officers that dwell ſo farre of, muſt abuſe vs as they do. And if within a Dioceſe or an whole land, we can finde no ſhift, but that the Pope that dwelleth at the deuill in hell, muſt thus mocke vs, what a ſtroke thinke ye hath Sathan among vs? And all is becauſe we be hipocrites and loue not the way of truth, for all our pretendyng the contrarie.

And to begyn with all, they ſayd Cō fiteor, The deſcription of the partes of the maſſe and knowledged them ſelues to be ſinners. And then the Prieſt prayed in generall for all eſtates and degrees and for encreaſe of grace, and in eſpecially, if neede required: vnto whiche prayers the people harkened and ſayd Amen. And then the Goſpell and glad tydinges of forgiuenes of ſinnes was preached, to ſtyre our fayth. And then the Sacrament was miniſtred for the confirmation of the fayth of the Goſpell, and of the Teſtament made betwene God and vs of forgiuenes of ſinnes in Chriſtes bloud, for our repē taunce and faith: as ye ſee how after all bargaynes there is a ſigne therof made, either clapping of hādes, or bowyng a peny or a groate, or a peece of gold, or giuing ſome earneſt, and as I ſhewed you, how after a truſe made they ſlewe beaſtes, for a confirmation. And then men departed, euery man to his buſines, full certified that their ſinnes were forgiuen, and armed with the remembraunce of Chriſtes paſſion and death for the mortifieng of the fleſh all the day after. And in all theſe was neither the Sacrament, neither other ceremonies of the Maſſe, imageſeruice to God, and holy dedes to make ſatiſfaction for our ſinnes, or to purchaſe ſuch worldly thinges as the Goſpell teacheth vs to diſpiſe. And now compare this vſe of the Maſſe to ours, and ſee whether the Maſſe be not become the moſt damnable Idolatrie & image ſeruice that euer was in the world.

We neuer reconcile our ſelues vnto The abhominable vſe of the maſſe our brethren which we haue offended: we receaue vnto our Maſſe open ſinners, the couetous, the extorcioners, the adulter, the backbiter, the common whore, and the whore keper, whiche haue no part in Chriſt by yt Scripture, ye ſuch are ſuffred to ſay the Maſſe, as the vſe is now to ſpeake, ye ſuch are we cōpelled with the ſword to take for our paſtors and Curates of our ſoules and not ſo hardy to rebuke them. Neither do they repeut and confeſſe their ſinnes, and promiſe amendement, or ſubmit them ſelues to holeſome iniunctiōs for the aduoyding of ſuch ſinnes, and tamyng of their fleſh. We ſay Confiteor and knowledge our ſelues to be ſinners in Latin, but neuer repent in Engliſh. The Prieſt prayeth in Latin and ſaith euermore a ſtill Maſſe, as we ſay. For though he ſing and ſtreine his throate to cry • onde vnto them that be by him, yet as long as no man woteth what he prayeth, or whether he bleſſe or curſe, he is doute and ſpechles. And ſo in that part we abide fruteleſſe and vntaught how to pray vnto God. And the Goſpell is ſong or ſayd in Latine onely and no preachyng of repentaūce toward the law & fayth toward Chriſt had. And therfore abide we euer faythles and without ſtudieng to amēd our liuinges. And of the ceremonies of the Maſſe we haue no other imagination, then that they be an holy ſeruice vnto God which he receaueth of our hands and hath great delectation in them and that we purchaſe great fauour of God with them, as we do of great men here in the world with giftes and preſētes. In ſo much that if y• Prieſt ſayd Maſſe without thoſe veſtimentes or left the other ceremonies vndone, we ſhould all quake for feare, & thinke that there were a ſinne cōmitted inough to ſinke vs all and that the prieſt for his labour were worthy to be put in the Popes purgatory & there to be brent to aſhes.

And of the very Sacrament it ſelfe we know no other thyng then that we come thether to ſee an vnſeable miracle, which they affirme, the aungels in heauen haue no power to do: Sed ſolis Presbyteris, quibus ſic congruit, vt ſumāt nec dent caeteris: how that bread is turned The abuſe of the Sacrament. into the body, and wine into the bloud of Chriſt, to mocke our ſeyng, ſinellyng, feelyng and taſting, which is a very ſtrong fayth, and more a great deale (I thinke) then the text compelleth a man to. Neuertheleſſe it were ſomewhat yet, if they had bene as lonyng, kinde, carefull and diligent to teach the people to repent, and to beleue in the bloud of Chriſt for the forgeuenes of their ſinnes vnto the glory of the mercy of God & of his excedyng loue to vs, and vnto the profite of our ſoules, & vpon that preachyng to haue miniſtred the Sacrament as a memoriall, remembraunce, ſigne, token, earneſt, the ſeale of an obligatiō and clappyng of handes together for the aſſuraunce of the promiſe of God, to quiet, ſtabliſh and certifie our conſciēces, and to put vs out of all waueryng & doubt that our ſinnes were forgeuen vs and God become our father & at one with vs, for which cauſe onely Chriſt ordeined it: as they were zelous and feruent to mainteine the opinion of ſo turning bread and wine into the body & bloud of Chriſt, that it ceaſeth to be bread and wine in nature, vnto their owne glory and profite, without helpe of Scripture, but with ſutle Argumentes of ſophiſtrie and with crafty wiles. Firſt with taking away halfe the ſacramēt, Halfe of the Sacrament kept from the lay people. leſt if the people ſhould haue dronke the bloud of Chriſt, they ſhould haue ſmelled the ſauour and felte the taſt of wine, and ſo haue bene to weake to beleue that there had bene no wine. And ſecondarily when they durſt not robbe the people of all the Sacrament, they yet tooke away common bread, and imagined maunchetes which may not be handled, and in ſight haue no ſimilitude of bread, and in eatyng very litle • aſt, if there be any at all. And thyrdly whom they could not catch with thoſe craftes, againſt him they diſputed with the ſword. For when they had taken away the ſignification and very intent of the Sacrament, to ſtabliſh the eare confeſſion, their merites, deſeruynges, iuſtifieng of workes and like inuētion vnto their own glory and profit: what had the Sacramēt bene, if they had not made of that opinion an article of the fayth? But now when they haue deſtroyed for the nonce that fayth which profited, and haue ſet vp with wiles, ſutiltie, falſehead, guile and with violēce, that fayth which profiteth not, we haue good cauſe to iudge and examine the doctrine of the ſpirites, whether it be grounded vpon Gods word or no.

But I aſke, wherfore we beleue that Chriſtes body and his bloud is there preſēt? verely as many heades as many wittes, euery man hath his meaning. We take paynes to come thether to ſee ſtraunge holy geſtures, wherof, ſay they to their ſhame, who knoweth the meanyng ye or of the other diſguiſing: and to heare ſtraūge holy voyces, wherof, ſay I alſo that no man knoweth the vnderſtanding: and to looke vppon the Sacrament: and all to obteine worldly thinges, for that ſeruice. Why may not a man deſire worldly thinges of God? Yes, we ought to aſke of God onely ſufficiency of all worldly things, as we do ſpirituall thinges, yet not for bodily ſeruice, when God is a ſpirite: but for the goodneſſe and mercy of our father and for the truth of his promiſe and deſeruinges of his ſonne. And ſo when we do men bodily ſeruice, we ought to looke for our wages of God: leſt if hee moue not the hartes of our maſters, we be ſhrewdly payed: & like wiſe when we lende or bargen, we ought to deſire God for payment, leſt through our negligence he forget vs, & the appointementes be not truly kept. Some there be yet, that aſke heauen: but for bodyly ſeruice, whiche is lyke abhomination.

But who commeth thether with repentaunce and faith, for to obtaine forgeueneſſe of his ſinnes, and with purpoſe to walke in the life of penaūce for the taming of the fleſh that he ſinne no more? and to ſtabliſh his hart in that purpoſe, and to arme his ſoule agaynſt all that moue to the contrary, and whē he goeth home is certified in hys cōſcience, through that ſigne and token, that his ſinnes are forgeuen him: as Noe was certified by the ſigne of the rayne bow that the world ſhould no more be ouerrunne with water: and as Abraham The frutefull and profitable doctrine of the Sacramentes are kept from vs. was certified by the ſigne of Circumciſiō that God would fulfill to him and his ofſpring all the mercies that he had promiſed: and as Abraham Geneſis. xv. when he aſked a ſigne to be ſure that he ſhould poſſeſſe that land of Canaan, was certified through the ſigne that God gaue him therof, and of the foure hundred yeares that his poſteritie ſhould be in thraldome in Egypt & of their deliueraunce: and as Gedeon was certified by the ſigne of his Fleſe, of the victory that God had promiſed him: and as many other that beleued in God, were certified by the ſignes that God gaue them, of the promiſes which God made them? Ʋerely no mā. For our Prelates which lay for them ſelues, compelle intrare, compell not vs to enter into any ſuch feaſt nor will ſuffer any ſuch meate to be ſet before vs: for feare of ouerthrowyng the foundation of their falſe buildyng whereof ſpringeth ſo great glory and profit vnto them, which foundation to builde their lyes vpon, they could neuer haue layd, except they had firſt thruſt this doctrine of our ſoules health cleane out of knowledge. And as ſoone as they had blinded y• light, they became leaders in darkeneſſe: and made of the Maſſe imageſeruice: ſo that the ſtraūge holy geſtures, and the ſtraunge holy voyces, and ſtraunge holy veſtures, with all other ſtraunge holy ceremonies, muſt be meritorious workes to deſerue lōg life, health, riches, honour, fauour, dignitie and aboundaūce of all that we haue, ſorſakyng our baptiſme, & to arme vs from bearing of the croſſe with Chriſt. And they haue made of it a pill of two contrary operations: ſo that the ſame medicine that preſerueth our ſoules from purgatory, doth purge the body of houſe, lādes, rentes, goods and money, that it is made as bare as Iob and as baulde as a Cout. And the light that rebuketh them, they call ſeditious, that it maketh the ſubiectes to riſe againſt their Princes. Which thing the hypocrites layed ſometyme vnto the Prophetes, as ye may ſee in the old Teſtamēt. And at laſt they layed it vnto Chriſtes charge, as ye may ſee in the Goſpell, and to the charge of the Apoſtles, as ye may ſee in the Actes. But at all ſuch tymes, the hypocrites them ſelues ſtyrred vp ſuch a ſword to mainteine their falſehead, that euermore a great part of the world periſhed through their owne miſcheuous incenſing and prouokyng Princes to battayle.

Theſe hypocrites layd to Wickle •• es charge (and do yet) that his doctrine cauſed inſurrection: but they, to quench the truth of hys preachyng, ſlew the right kyng, and ſet vp iij. falſe kynges a row: by which miſcheuous ſedition, they cauſed halfe England to be ſlayne vp, and brought the Realme into ſuch ruine and deſolatiō that M. More could ſay in his Vtopia, that as Engliſhmen were wont to eate ſhepe, euen ſo their ſhepe now eate vp them by whole Pariſhes at once, beſides other inconueniencies that he then ſaw. And ſo the hipocrites ſay now likewiſe: that gods word cauſeth inſurrection: but ye ſhall ſee ſhortly that theſe hypocrites them ſelues after their old wont and examples in quēchyng yt truth that vttereth their iugglyng, ſhall cauſe all realmes Chriſten to riſe one agaynſt an other, and ſome agaynſt them ſelues. Ye ſhall ſee thē runne out before the yeare come about, that whiche they haue bene in bruwyng (as I haue marked) aboue this doſen yeares. &c.

¶ This much I haue ſayd becauſe of them that deceaue you, to geue you an occaſion to iudge the ſpirites.

The Teſtament of maſter William Tracie Eſquier, expounded by William Tyndall. Wherein thou ſhalt perceiue with what charitie the Chaunceler of Worceter burned, when he tooke vp the dead carkaſſe and made aſhes of it after it was buried. 1535.

¶ To the Reader.

THou ſhalt vnderſtād moſt deare Reader that after William Tyndall was ſo Iudaſly betrayed by an Engliſheman, a Scholer of Louayne, whoſe name is Philippes, there were certaine thinges of his doyng found: which he had entended to haue put forth to the furtheraunce of Gods word amōg which was this Teſtament of M. Tracie expounded by him ſelf, whereunto was annexed, the expoſitiō of the ſame of Iohn Frithes doyng and owne hand writyng, whiche I haue cauſed to bee put in Printe, to the intent that all the world ſhould ſee how earneſtly the Cannoniſtes and ſpirituall lawyers (whiche be the chief rulers vnder Biſhops in euery Dioces, in ſo much that in euery Cathedrall Churche the Deane Chaūcelor and Archdeacon are cōmonly doctours or Bachelers of law) do endeuour them ſelues iuſtly to iudge and ſpiritually to geue ſentēce according to charitie vpon all the actes and dedes done of their Dioceſſanes, after the exāple of the Chaunceler of Worceter, which after M. Tracie was buried (of pure zeale & loue hardly) tooke vp the dead carkaſſe and burnt it, wherefore he did it, it ſhall euidently appeare to the Reader in this little treatiſe, read it therfore, I beſech thee & iudge the ſpirites of our ſpiritualitie, and pray that the ſpirite of him that raiſed vp Chriſt, may once inhabite them, and mollifie their hartes, and ſo illumine thē, that they may both ſee and ſhew true light, & no lōger to reſiſt God nor his truth. Amē.

The Teſtament it ſelfe. In the name of God. Amē.

I William Tracie of Todyngton in the Countie of Gloceter Eſquier, make my Teſtamēt and laſte will, as hereafter followeth.

¶ Firſt, and before all other thyng, I cōmit me vnto God, & to his mercy, truſtyng without any doubt or miſtruſt, that by his grace and the merites of Ieſus Chriſt, and by the vertue of his paſſiō, and of his reſurrection, I haue & ſhall haue remiſſion of my ſinnes, and reſurrectiō of body and ſoule, accordyng as it is written Iob. xix. I beleue that my redemer lyueth, and that in the laſt day I ſhal riſe out of the earth, and in my fleſh ſhall ſee my Sauiour, this my hope is layd vp in my boſome.

And as touching the wealth of my ſoule, the fayth yt I haue taken & rehearſed, is ſufficient (as I ſuppoſe) wtout any other mans woorke, or workes. My grounde and my belefe is, that there is but one God and one medaitour betwene God and man, whiche is Ieſus Chriſt. So that I doe except none in heauen nor in earth to be my mediatour betwen me & God, but onely Ieſus Chriſt, all other be but petitioners in receiuyng of grace, but none able to geue influence of grace. And therfore will I beſtow no part of my goodes for that intent that any man ſhould ſay, or do, to helpe my ſoule: for therein I truſt onely to the promiſe of God, he that beleueth & is baptiſed ſhalbe ſaued, and he that beleueth not ſhalbe damned, Marke, the laſt Chapter.

And touchyng the burying of my body, it auayleth me not what be done therto, wherein S. Auguſtine De cura agenda promortuis ſayth, that they are rather the ſolace of them that liue thē the wealth or cōfort of thē that are departed, and therfore I remit it onely to the diſcretion of myne executours.

And touchyng the diſtribution of my temporall goodes, my purpoſe is by the grace of God, to beſtow them to be accepted as fruites of fayth, So that I do not ſuppoſe that my merite be, by good beſtowyng of them, but my merite is the fayth of Ieſus Chriſt onely, by whiche fayth ſuch workes are good accordyng to the wordes of our Lord, Mat. xxv. I was hongry, and thou gaueſt me to eate, and it foloweth, that ye haue done to the leaſt of my brethrē ye haue done to me, &c. and euer we ſhould cōſider the true ſentēce, that a good worke maketh not a good man, but a good man maketh a good woorke, for fayth maketh the man both good and righteous, for a righteous man lyueth by fayth. Rom. i. and what ſoeuer ſpryngeth not out of fayth, is ſinne. Rom. xiiij.

And all my tēporall goodes that I haue not geuen, or deliuered, or not geuen by writing of mine own hand bearing the date of this preſent writyng I do leaue and geue to Margarete my wife, and to Richard my ſonne which I make mine executours, witnes this myne owne hand, the x. day of October, in the xxij. yeare of the raigne of kyng Henry the eight.

Tyndall.

NOw let vs examine the I deſcriptiō of God. partes of this Teſtament ſentence by ſentēce. Firſt to commit our ſelues to God aboue all, is the firſt of all preceptes, & the firſt ſtone in the foundatiō of our faith, that we beleue & put our truſt in one God, one all true, one almighty, all good, & all mercifull, cleauing faſt to his truth, might, mercy, and goodnes, ſurely certified & fully perſuaded, that he is our God, yea ours, & to vs all true, without all falſhead & guile & can not fayle in his promiſes. And to vs almighty, that his will can not be let to fulfill all ye truth that he hath promiſed vs. And to vs all good, and all mercyfull, what ſoeuer we haue done, and how ſoeuer greuouſly we haue treſpaſſed, ſo that Ieſus Chriſt the onely way to his father. we come to hym the way that he hath appointed, which way is Ieſus Chriſt onely, as we ſhal ſee folowingly. This firſt clauſe then, is the firſt commaūdement, or at the leaſt, the firſt ſentēce in the firſt commaundement, and the firſt Article of our Crede.

And that this truſt and confidēce in the mercy of God is thorough Ieſus Chriſt, is the ſecōd article of our Crede confirmed and teſtified throughout all ſcripture. That Chriſt bringeth vs into this grace, Paule proueth. Rom. v. ſaying. Iuſtified by fayth we are at peace with God, through Ieſus Chriſt our Lord: by whom we haue an entryng in vnto this grace in which we ſtand. And Epheſ. iij. By whom ſayth Paule we haue a bold entring in, thorough the fayth that is in him: and in the ſecond of the ſayd Epiſtle, By him we haue an entring in vnto the father, and a litle before in the ſame Chapter, he is our peace. And Iohn in the firſt Chapter. Behold the Lambe of God whiche taketh away the ſinne of the world, which ſinne was the buſh that ſtopped the entryng in, and kept vs out, & the ſword wherewith was kept the entryng vnto the tree of lyfe from Adam and all his ofſpryng.

And in the ſecond of the firſt of Peter, which bare our ſinnes in his body, and by whoſe ſtripes we are made whole. By whom we haue redemptiō through his bloud euen the forgeuenes of our ſinnes, Colloſ. i. & Epheſ. i. And Rom. iiij. He was deliuered for our ſinnes and roſe agayne for our iuſtifyeng.

And concernyng the reſurrection, it The belefe of the reſurrection is an article of our faith is an article of our fayth, and proued there ſufficiently, and that it ſhalbe by the power of Chriſt, is alſo the open Scripture.

Iohn vj. This is the will of my father which ſent me, that I loſe nothing of all that he hath geuen me, but that I rayſe it vp agayne in the laſt day, and agayn, I am the reſurrectiō. Iohn. xi.

That this liuely faith is ſufficient to Fayth is ſufficient to iuſtifie vs. iuſtification without addyng to of any more helpe, is this wiſe proued: The promiſer is God of whom Paul ſayth, Rom. viij. If God be on our ſide what matter maketh it who be agaynſt vs, he is thereto all good, all mercyfull, all true, and all mighty, wherfore ſufficiēt to be beleued by his othe, more ouer Chriſt in whom the promiſe is made hath receaued all power in heauen and in earth. Math. the laſt.

He hath alſo a perpetuall Prieſthode, and therfore able perpetually to ſaue. Heb. vij.

And that there is but one mediatour Chriſt the onely mediatour betwene God and man. Chriſt, as Paul. i. Tim. ij. And by that word vnderſtand an attonemaker, a peace maker and brynger into grace and fauour, hauyng full power ſo to do. And that Chriſt is ſo, is proued at the full. It is written Iohn. iij. The father loueth the ſonne, and hath geuē all into his hand.

And he that beleueth the ſonne hath euerlaſtyng lyfe and he that beleueth not the ſonne ſhall not ſee lyfe, but the wrath of God bydeth vpon hym. All things are geuē me of my father. Luke x. And all who ſoeuer call on the name of the Lord ſhalbe ſaued. Actes. ij. Of his fulnes haue we al receaued, Ioh. i. There is no other name geuen to mā in which we muſt be ſaued. Actes. iiij. And agayne, vnto his name beare all the Prophets record, that by his name ſhall all that beleue in him receaue remiſſion. Actes. x. In hym dwelleth all the fulnes of God bodely. Colloſ. ij. All what ſoeuer my father hath are myne. Iohn. xvj. What ſoeuer ye aſke in my name that will I do for you Iohn. xiiij. One Lord, one fayth, one Baptiſme, one God and father of all, which is aboue all, through all and in you all. Epheſ. iiij. There is but one whoſe ſeruaunt I am, to do his will. But one that ſhall pay me my wages, there is but one to whom I am boūde, Ergo, but one that hath power ouer me to dāne or ſaue me, I will adde to this Paules Argument Balat. iij. GOD ſware vnto Abraham. cccc. yeare before Argumēto prouyng our ſaluation in Chriſt. the law was geuen, that we ſhould be ſaued by Chriſt. Ergo, the law geuen cccc. yeares after can not diſanull that couenaunt, So diſpute I: Chriſt whē he had ſuffered his paſſiō, and was riſen agayne and entred into his glory, was ſufficient for his Apoſtles, without any other meane or helpe, Ergo, the holynes of no Saint ſince hath diminiſhed ought of that his power, but that he is as full ſufficient now: for the promiſe is as deepely made to vs as to them. Moreouer the treaſure of his mercy was layde vp in Chriſt for all that ſhould beleue, yer the world was made, Ergo, nothyng that hath happened ſence hath chaunged the purpoſe of the inunuariable God.

Moreuer to exclude the blynd imagination The falſe fayth of the downe falling ſinner. falſely called fayth, of them that geue them ſelues to vice without reſiſtence, affirmyng, that they haue no power to do otherwiſe, but that God hath ſo made them, and therfore muſt ſaue them, they not entendyng or purpoſing to mende their liuyng, but ſinning with whole conſent and full luſt, he declareth what fayth he meaneth ij. maner of wayes. Firſt by that he ſaith, who ſoeuer beleueth and is Baptiſed, ſhalbe ſaued. By which wordes he declareth Fayth in the promiſe betwene •• od and 〈…〉 our ſoules. euidently, that he meaneth that faith, that is in the promiſe made vpon the appointmēt betwene God and vs, that we ſhould kepe his law to the vttermoſt of our power, that is, he that beleueth in Chriſt for the remiſſion of ſinne, and is Baptiſed to do the will of Chriſt, and to kepe his law, of loue, & to mortify the fleſh, that man ſhalbe ſaued: and ſo is the imagination of theſe ſwyne that will not leaue wallowyng thē ſelues in euery myre and puddell, cleane excluded: for God neuer made Gods promiſes haue couenaūtes annexed vn to them, the breakers▪ • herof are •… luded 〈◊〉 the promiſe. promiſe but vpon an appointment or couenaunt vnder whiche who ſoeuer wil not come can be no partaker of the promiſe. True fayth in Chriſt, geueth power to loue the law of God: for it is written Iohn the firſt, He gaue them power to be the ſonnes of God in that they beleue in his name. Now to be the ſonne of God, is to loue righteouſnes, and hate vnrighteouſnes and ſo to be like thy father. Haſt thou then no power to loue the law? ſo haſt thou no fayth in Chriſtes bloud. And Rom. iij. We ſet vp or mainteine the law thorough fayth, why ſo? for the preachyng of fayth miniſtreth the ſpirit. Gala. iij. And ij. Cor. iij. And the ſpirite lowſeth the bandes of Sathan, & geueth power to loue the law, and alſo to do it.

For ſayth Paul Rom. viij. if the ſpirite of him that rayſed vp Ieſus dwell in you, then will he that rayſed vp Ieſus quickē your mortall bodyes by the meanes of his ſpirite dwelling in you.

A well (wilt thou ſay) if I muſt profeſſe An obiection of our aduerſaries againſt iuſtificatiō by fayth. the law and worke, Ergo, fayth alone ſaueth me not. Be not deceaued with ſophiſtrie: but withdraw thyne eares from wordes and conſider the thyng in thyne hart. Fayth iuſtifieth thee: that is bringeth remiſſion of all A compendious declaration of our iuſtification by fayth. ſinnes, and ſetteth thee in the ſtate of grace before all workes, and getteth thee power to worke yer thou couldeſt worke, but if thou wilt not go backe agayne, but continue in grace, and come to that ſaluation and glorious reſurrection of Chriſt, thou muſt worke and ioyne workes to thy fayth in will, and dede to, if thou haue tyme and leaſure, and as oft as thou falleſt ſet thee on thy fayth agayn without helpe of workes. And although when thou art reconciled & reſtored to grace, woorkes be required: yet is not that reconcilyng and grace the benefite of the workes that folow: but cleane contrary, that forgeuenes of thy ſinnes and reſtoryng to fauour deſerue the workes that folow. Though whē the kyng (after that ſentence A ſimilitude of an earthly kyng pardonyng a condemned perſon. of death is geuen vpō a murtherer) hath pardoned hym, at the requeſt of ſome of his frendes, workes be required of him that he hencefoorth kepe the kynges lawes, if he will continue in his graces fauour, in which he now ſtandeth, yet the benefite of his lyfe procedeth not of the deſeruyng of the workes that folow, but of the kynges goodnes, and fauour of his frēdes, yea and that benefite and gift of his life deſerue the workes that folow. Though the father chaſtiſe the child, yet is the child no leſſe bounde to obey, and to do the will of the father. If when the father pardoneth it, the workes that folow deſerue that fauour, then muſt the woorkes that folowed the correction haue deſerued fauour alſo: and then was the father vnrighteous to chaſtiſe it. All what ſoeuer thou art able to do, to pleaſe God with all, is thy duty to do, though thou haddeſt neuer ſinned, if it be thy dutie how can it then be the deſeruyng of the mercy and grace that wēt before? Now that mercy, was the benefite of God thy father through the deſeruing of yt Lord Chriſt, which hath bought thee with y• price of his bloud.

And agayne when he ſayth that he purpoſeth to beſtow his good, to be accepted as fruites of faith, it is euident that hee meaneth that lyuyng fayth which profeſſeth the law of God, and is the mother of all good workes, yea and nurſe therto.

An other ca • illation whiche they might make in the ſecond part, where he admitteth no other mediatour but Chriſte onely, nor will geue of hys goodes, to bynde any man to any fayned obſeruaunce for the helpe of hys ſoule, whē he were whole in the kingdome of Chriſt cleane deliuered both body and ſoule from the dominion of Sathan (as the Scripture teſtifieth all that dye in Chriſt to be) is this, they will ſay, that he held that none ſhould pray for him ſaue Chriſt, and that we be not bound to pray one for an other, nor ought to deſire the prayers of an other man: that he excludeth, in that he ſayth all other be but petitioners. By The prayer of the faythfull for his brother taking effect, thankes therefore mu •• wholly bee attributed to the geuer. which wordes he plainly cōfeſſeth that other may and ought for to pray, and that we may and ought to deſire other to pray for vs: but meaneth that we may not put our truſt and confidence in their prayer, as though they gaue of them ſelues that which they deſire for vs in their petitions, and ſo geue them the thankes, & aſcribe to their merites that which is geuen vs in the name of our maſter Chriſt, at the deſeruynges of his bloud. Chriſt is my Lord, & hath deſerued and alſo obteined power, to geue me all that can be deſired for me. And al that other deſire for me: this is deſired in Chriſtes name & geuē at the merites of his bloud. All the honour then, truſt, confidēce, and thankes, perteyne to him alſo. Some will haply ſay, how ſhould I deſire an other to pray for me, and not truſt to his prayer. Ʋerely euen as I deſire my neighbour All our helpe is frō aboue, for man can not helpe • ut when God prepareth hys hart. to helpe me at my neede, and yet truſt not to him. Chriſt hath commaū ded vs to loue ech other. Now when I go or deſire helpe, I put my truſt in God, and complaine to God firſt, and ſay, Loe father, I go to my brother, to aſke helpe in thy name, prepare the hart of him agaynſt I come: that hee may pitie me and helpe me for thy ſake &c. Now if my brother remember his duty & helpe me, I receaued it of God, and geue God the thankes which moued the hart of my brother & gaue my brother a courage to helpe me & wherwith to do it, and ſo hath holpe me by my brother. And I loue my brother agayne and ſay: Loe father I went to my brother in thy name, and he hath holpe me for thy ſake: wherfore O father be thou as mercyful to him at his nede, as he hath ben to me for thy ſake, at my nede. Loe now as my brother dyd his dutie when he holpe me, ſo do I my dutie when I praye for hym agayne: and as I might not haue put my truſt and cōfidence in my brothers helpe, ſo may he not in my prayers. I am ſure that God will helpe me by his promiſe, but am not ſure that my brother wil helpe me, though it be his dutie, ſo am I ſure that God will heare me what ſoeuer I aſke in Chriſtes name by his promiſe, but am not ſure that my brother will pray for me, or that he hath a good hart to God.

No. But the Saintes in heauen cā not but pray and be hard, no more can the Saintes in earth, but pray and he heard neither. Moſes, Samuell, Dauid, Noye, Elias, Elizeus, Eſayas, Daniell, and all the Prophetes prayed and were heard: yet was none of thoſe wicked that would not put their truſt in God, accordyng to their doctrine and preachyng partaker of their prayers in the end. And as damnable as it Praying to Saintes is damnable. is for the poore to truſt in the riches of the richeſt vpon earth, ſo damnable is it alſo to leaue the couenaunt made in Chriſtes bloud, and to truſt in the ſaint of heauē. They that be in heauē know the elect that truſt in Chriſtes bloud & profeſſe the law of God and for them onely pray: and theſe wicked Idolaters whiche haue no truſt in the couenaunt of God, nor ſerue God in the ſpirite nor in the Goſpell of Chriſtes bloud, but after their blind Imagination, choſing them eueryman a ſondry Saint to be their Mediatour, to truſt to and to be ſaued by their merites, do the Saintes abhorre and defie. And their prayers and offeringes, are to the Saintes abhorre thē that pray vnto them. Saintes as acceptable and pleaſaunt, as was the prayer and the offeryng of Symon Magus to Peter. Act. viij.

Moreouer the Saintes in their moſt combraunce are moſt comforted & moſt able to comfort other, as Paule teſtifieth. i. Cor. i. In ſo much that S. Stephen and S. Iames prayed for them that ſlue them, S. Martine preached & comforted his deſperate brethren euen vnto the laſt breath, & likewiſe (as ſtories make mention) dyd innumerable mo. Yea and I haue knowen of ſimple vnlearned perſons & that of ſome that were great ſinners which at the houre of death haue fallen flat on the bloud of Chriſt, and geuen no rowme to other mens either prayers or preachynges: but haue as ſtrongly truſted in Chriſtes bloud, as euer dyd Peter or Paul, and haue therto preached it to other, & exhorted other ſo mightly that an aungell of heauen could not mende them. Who then ſhould reſiſte God that he might not geue the ſame grace to M. Tracie, which was a learned man, and M. Tracie ſtudious in S. Auſten. better ſene in the workes of S. Auſtē. xx. yeare before hee dyed, then euer I knew Doccour in England, but that hee muſt then faint and ſhrincke, whē moſt neede is to be ſtrong, & feare the Popes Purgatory & truſt to the prayer of Prieſtes dearely payd for? I dare ſay that he prayed for the Prieſtes whē he dyed, that God would conuert a great many of them, and if hee had knowen of any good man amōg them that had neded, he would haue geuen, and if hee had knowen of any lacke of prieſtes, he would haue geuē to mainteine moe: But now ſence there be mo then inough, & haue more then euery man a ſufficient liuyng, how ſhould he haue geuē them but to hyre their prayers of pure miſtruſt in Chriſts bloud? If robbyng of widowes houſes vnder pretence of long prayers be damnable. Math. xxiij. Then is it damnable alſo for widowes to ſuffer them ſelues to be robbed by the long pattering of hypocrites, through miſtruſt in Chriſtes bloud: yea and is it not damnable to mainteine ſuch abhomination? Now when this dāuation is ſpread ouer all, how can we geue thē that haue inough already, or how can they that haue inough already take more vnder the name of praying, & not harden the people more in this dāuable damnation.

And concernyng the burieng of his body he allegeth S. Auſten, neither is there any man (thinke I) ſo mad to affirme that the outward pompe of the body ſhould helpe the ſoule. Moreouer what greater ſigne of infidelitie is there, then to care at the tyme of death, with what pompe the carkaſſe ſhalbe caried to the graue? He denieth not but Burials muſt be ce •• brated honorably for the hope of our reſurrection. that a Chriſten man ſhould be honorablie buried namely for the honour and hope of the reſurrection, and therefore committed that care to his deare executours his ſonne and his wife, which he wiſt would in that part do ſufficiēt, & leaue nothyng of the vſe of the countrey vndone, but the abuſe.

And that beſt awyng of a great part of his goodes (while be yet lyued) vppon the poore, to be thankefull for the mercy receiued, without bying and ſellyng with God, that is, without byndyng thoſe poore vnto any other appointed One muſt pray for an other, and one helpe an other. prayers then God hath bound vs already, one to pray for an other, one to helpe an other, as he hath helped vs, but paciently abidyng for the bleſſynges that God hath appoynted vnto all maner good workes, truſtyng faythfully to his promiſe, thanking (as ye may ſee by his wordes) the bloud of Chriſt for the reward promiſed to hys woorkes and not the goodnes of the workes as though he had done more then his dutie, or all that: And aſſigned by writyng vnto whom an other part ſhould be diſtrubuted, and geuyng the reſt to hys executours, that no ſtrife ſhould be, whiche executours were by right the heyres of all that was left to thē: Theſe things I ſay are ſignes euident A true Chriſtian feareth not the Popes Purgatory. not onely of a good Chriſten mā, but alſo of a perfect Chriſten man, and of ſuch a one as needed not to be agaſt and deſperate for feare of the paynfull paynes of Purgatory, whiche who ſo feareth as they fayne it can not but vtterly abhorre death: ſeyng that Chriſt is there no longer thy Lord, after he hath brought thee thether, but art excluded from his ſatiſfaction, and muſt ſatiſfie for thy ſelfe alone, and that with ſufferyng payne onely, or els taryeng the ſatiſfieng of them that ſhall neuer ſatiſfie inough for them ſelues, or gapyng for the Popes pardons, whiche haue ſo great doubtes and daungers, what in the mynde and intent of the graunter, and what in the purchaſer, yer they can be truly obteyned with all due circumſtaūces, and much leſſe certitude that they haue any authoritie at all. Paule thriſted to be diſſolued & to be with Chriſt: Stephen deſired Chriſt to take his ſpirite, the Prophetes alſo deſired God to take their ſoules from them, and all the Saintes went with a luſty courage to death, neither fearyng or teachyng vs to feare any ſuch crudelitie. Where hath the Churche then gotten authoritie to binde vs from beyng ſo perfite, from hauyng any ſuch fayth in the goodnes of God our Father, and Lorde Chriſt, and to make ſuch perfitues and fayth of all hereſies the greateſt?

Salomō ſaith in the xxx. of his Prouerbes, three things are inſaciable and the fourth ſayth neuer, It is inough. But there is a fift called dame anarice, with as greedy a gutte; as meltyng a Couetouſnes pretely deſcribed. maw, as wyde a throate, as gapyng a mouth, and with as rauenyng teeth as the beſt, which the more ſhe eateth the hongryer ſhe is. An vnquiet euill neuer at reſt, a blynd monſter and a ſurmiſyng beaſt, fearyng at the fall of euery leafe. Quid non mortalia pectora cogis, auri ſacrafames? What doth not that holy hunger compell them that loue this world inordinatly, to committe? might that deuils belye be once full, truth ſhould haue audience, and wordes be conſtcued a right, and takē in the ſame ſence as they be ment.

Though it ſeme not impoſſible haply that there might be a place, where the ſoules might be kept for a ſpace, to be taught and inſtruct: yet that there ſhould be fitch a Iayle as they Iangle, and ſuch faſhions as they fayne, is playne impoſſible and repugnaunt to the Scripture: for when a man is trāſlated veterly out of the kyngdome of Sathan, and ſo confirmed in grace that he can not ſinne, ſo burnyng in loue that his luſt can not be plucked from Gods will, and beyng partaker with vs of all the promiſes of God and vnder the commaundemētes: what could God graunteth all thynges to the faythfull. be denyed hym in that deepe innocencie of hys moſt kynde father, that hath left no mercy vnpromiſed, and aſkyng it thereto in the name of his ſonne Ieſus, the child of his hartes luſt, whiche is our Lord & hath left no mercy vndeſerued for vs? namely when GOD hath ſworne that he will put of righteouſnes, and be to vs a father, and that of all mercy, and hath ſlayne his moſt deare ſonne Ieſus, to confirme hys othe.

Finally ſeyng that Chriſtes loue taketh all to the beſt, and nothing is here that may not be wel vnderſtanded (the circumſtances declaryng in what ſence all was ment) they ought to haue interpreted in charitably, if ought had bene founde doubtefull or ſeemyng to ſound amyſſe. Moreouer if any thyng had ben therin that could not haue ben taken well, yet their part had bene to haue interprete it as ſpoken of idlenes of the head, by the reaſon of ſickeneſſe, for as much as the man was vertuous, wiſe, and well learned, and of good fame, and report, and ſounde in the fayth whyle he was a lyue. But if they ſay he was ſuſpect when he was a lyue, then is their doyng ſo much the worſſe, and to bee thought that they feared hys doctrine when hee was a lyue, and miſtruſted their owne part, their conſciēces teſtifyeng to them that he held no other doctrine thē that was true, ſeyng they then neither ſpake nor wrote agaynſt him, nor brought hym to any examinatiō. Beſides that, ſome mery felowes will thinke, that they ought firſt to haue ſent to him to wyt whether he would haue reuoked, yet they had ſo deſpitefully burnt the dead body, that could not aunſwere for it ſelfe, nor interprete his wordes, how he ment them, namely the man beyng of ſo worſhypfull and aunciēt a bloud. But here will I make at end deſiryng yt reader to loke on this thing with indifferent eyes, and iudge whether I haue expoūded the wordes of this Teſtamēt as they ſhould ſeme to ſignifie, or not, iudge alſo whether the maker therof ſeme not by his worke both vertuous and godly: whiche if it ſo bee, thinke that he was the worſſe bycauſe the dead body was burnt to aſhes, but rather learne to know the great deſyre that hypocrites haue to finde one craft or other to daſe the truth with, & cauſe it to be counted for hereſie of the ſimple and vnlearned people whiche are ſo ignoraunt they can not ſpye theyr ſutteltie, it muſt nedes be hereſie that toucheth Papiſtes burne both quicke and dead if they touch their roten ſores. any thyng their rotten byle they wil haue it ſo who ſoeuer ſay nay: onely the eternall God muſt be prayed to night & day to amende them in whoſe power it onely lyeth. Who alſo graunt thē once earneſtly to thirſt his true doctrine contained in the ſweete and pure fountaines of hys Scriptures and in his pathes to direct their wayes.

AMEN. Here endeth the Expoſition of Maſter Tracies will, by William Tyndall.

¶ A frutefull and godly treatiſe expreſsing the right inſtitution and vſage of the Sacramentes of Baptiſme, and the Sacrament of the body and bloud of our Sauiour Ieſu Chriſt. Compiled by William Tyndall.

TO vnderſtād the pith of y• Sacramētes, how they came vp, & the very meanyng of them, we muſt conſider diligently the maners & faſhions of the Hebrues, which were a people of great grauitie & ſadneſſe, and earneſt in all their doynges, if any notable thyng chaunced among them, ſo that they not onely wrote, but alſo ſet vp pillers, and markes, & diuers Writinges and monuments preſerue the memory of notable doynges. Gene. 32. ſignes to teſtifie the ſame vnto their poſteritie, and named the places where the thynges were done, with ſuch names as could not but keepe the dedes in memorie. As Iacob called the place where he ſaw God face to face, Pheniell, that is, Gods face. And the place where the Egyptians mourned for Iacob ſeuē dayes, the people of the countrey called Abell Miram, (that is) Gene. 50. the lamentation of the Egyptians, to the intent that ſuch names ſhould kepe the geſtes and ſtories in minde.

And likewiſe in all their couenaunts they not onely promiſed one to another and ſware theron, but alſo ſet vp ſignes and tokens therof, and gaue the A ſure hande of all couena • tes amōgſt the Iewes. places names to keepe the thyng in minde. And they vſed therto ſuch circumſtaunces, proteſtations, ſolemne faſhions and ceremonies, to confirme the co • enaūtes, and to teſtifie that they were made with great earneſt aduiſe and deliberation, to the intent that it ſhould be to much ſhame, and to much abhomination both before God and man, to breake them euer after.

As Abraham Geneſ. 21. when he made a couenaunt of peace with Abimeleck Gene. 21. kyng of the Philiſtines, after they had eaten and dronke together, and ſworne, hee put ſeuen Lambes by them ſelues, and Abimelecke receiued them of his hand, to teſtifie that he there had digged a certaine well, and that the right therof pertained to hym. And he called the well Beer Seba: the well of Swearyng, or the well of ſenē, The well of ſwearing or the well of ſeuen. becauſe of the oth, & of the ſeuē lambes, and by that title did Abraham his children chalenge it many hundred yeares after. And when Iacob & Laban made Gene. 31. a coue • aunt together Geneſ. 31. they caſt vp an heape of ſtones in witneſſe, and called it Giliad, the heape of witneſſe, A heape of ſtones was a ſufficient bande for all couenauntes. and they bound ech other for thē and their poſteritie, that neither part ſhould paſſe the heape to the others countreyward, to hurt or conquer their land: and Laban boūd Iacob alſo, that he ſhould take no other wiues beſides his daughters, to vexe them. And of all that couenaunt, they made that heape a witnes, calling it the witneſſeheape, that their children ſhould enquire the cauſe of the name, & their father ſhould declare vnto them the hiſtory. And ſuch faſhions, as they vſe among them ſelues, did God alſo vſe to themward in all his notable dedes, whether of mercy in deliueryng them, or of wrath in puniſhing their diſobedience and trāſgreſſion, in all his promiſes to them, and couenauntes made betwene them and hym.

As when after the generall floude Gene. 9. God made a couenaunt with Noe and all mankind & alſo withall liuing creatures, that he would no more drowne the world he gaue them the rayne bow The rainebow a pledge of Gods promiſe. to be a ſigne of the promiſes, and for to make it the better beleued, and to kepe it in mynde for euer, he ſayd, when I bryng cloudes vpon the earth, I will put my bow in the cloudes, and will looke on it, and remember the euerlaſtyng couenaunt made betwene God and all liuing creatures.

And Abram, (whiche ſignifieth an Gene. 17. excellent father) he named Abraham, the father of a great multitude of people, becauſe he had promiſed to make hym euen ſo, and that his ſeede ſhould be as the Starres, & as the ſand of the Sea innumerable, and that name gaue The bleſſing of God to Abrahā. he him as a ſeale of the promiſe to confirme it, and to ſtrengthen the fayth of Abrahā and his poſteritie, and to kepe the promiſe in minde, that they might haue wherewith to binde God and to coniure him, as Moyſes and the holy Prophetes euer do, holdyng hym faſt to his owne promiſe, and binding him with his owne wordes, and bringyng forth the obligation and ſeale therof, in all tymes of neceſſitie and temptation.

After that he made a couenaūt with Gene. 17. Abraham to be his God, and the God of his poſteritie, and their ſhield & defender, and Abraham promiſed for him and his ſeede to be his people, and to beleue and truſt in him, & to kepe hys commaundementes, which couenaunt God cauſed to be written in the fleſh of Abraham, and in the males of all hys poſteritie, commaundyng the males to be Circumciſed the eight day, or to be ſlayne: whiche Circumciſion was the Circumciſion the ſeale of Gods couenaunt with vs. ſeale and obligation of the ſayd couenaūt, to kepe it in minde, and to teſtifie that it was an earneſt thyng, wherby God chalenged them to be his people and required the kepyng of his lawes of them, and fayth to truſt in him onely and in no other thyng for helpe and ſuccour, and all that can be nedeful and neceſſarie for man, And wherby he cō demned the diſobediēt and rebellious, and puniſhed them, and whereby alſo the godly chalenged hym to be theyr God and father, and to helpe and ſuccour them at neede, and to miniſter all thyngs vnto them accordyng to all his promiſes.

And though the ſeale of this couenaunt were not written in the fleſh of the females, yet it ſerued the womankynd, bound them to God, to truſt in him, and to kepe his lawes, as well as it dyd the men children, & the womankynd not Circumciſed in the fleſh, yet through the helpe of the ſigne written in the males louyng Gods law, & truſtyng wholly in hym, were truly Circumciſed in the hart and ſoule before God. And as the mayde children beleuyng and louyng God, wherunto the outward Circumciſion bounde them, were truly Circumciſed before God: Euen ſo the males hauyng the fleſhe Circumciſed, yet not beleuyng, nor louyng God (whereunto the outward Circumciſion bounde them) were vncircumciſed before God, and God not bounde to them, but had good right therby to puniſh them: ſo that neither Circumciſion, or to be vncircumciſed, is ought worth (as S. Paule ſayth Rom. 2.) ſaue for the keping of the law Rom. 2. for if Circumciſion helpe not to keepe the law, ſo ſerueth it for nought, but for to condemne. And as the womankind vncircumciſed were in as good caſe, as the males that were Circumciſed: euen ſo the infātes of yt maydēs, which dyed vncircumciſed, were in as good caſe, as the infantes of males whiche dyed Circumciſed. And in as good caſe by the ſame rule were the men children that dyed before the eight day: or els let them tell, why the couenaūt made betwene God and Abraham ſaued the manchilde as ſoone as it was borne, yea as ſoone as it had lyfe in the mothers wombe for the couenaunt, that God would be God of Abrahās ſeede, went ouer the frute, as ſoone as it had life and thē there is no reaſon, but that the couenaunt muſt nedes pertayne to the males, as ſoone as to the females. Wherfore the couenaunt muſt needes ſaue the males vnto the eight day and then the couenaunt was, that the ruler ſhoulde ſlay the males onely, if their frēdes did not Circumciſe them, not that the Circumciſion ſaued them, but to teſtify the couenaunt onely. And then it foloweth, that the infantes that dye vnbaptiſed of vs Chriſten, that would baptiſe them at due tyme, and teach them to beleue in Chriſt, are in as good caſe as theſe that dye Baptiſed, for as the couenaunt made to the Gods promiſe recheth to all Abrahams poſteritie. faith of Abraham, went ouer his ſeede, as ſone as it had life, & before the ſigne was put on them: euen ſo muſt needes the couenaunt made to all that beleue in Chriſtes bloud, go ouer that ſede as ſoone as it hath lyfe in the mothers wombe, before the ſigne be put on it. For it is the couenaunt onely, and not the ſigne that ſaueth vs, though the ſigne be commaunded to be put on at due tyme, to ſtyrre vp fayth of the couenaunt that ſaueth vs: and in ſtede of Baptiſme to vs is as Circumciſiō was to the Iewes Circūciſion came our Baptiſme: wher by we be receaued into the Religiō of Chriſt and made partaker of his paſſion, and members of his Churche, and whereby we are bounde to beleue in Chriſt, and in the father through hym, for the remiſſion of ſinnes, and to kepe the law of Chriſt, & to loue eche other, as he loued vs, & whereby (if we thus beleue and loue) we callyng God to be our father, and to do his will, ſhall receaue remiſſion of our ſinnes through the merites of Ieſu Chriſt hys ſonne, as he hath promiſed. So now by baptiſme we be bounde to God, and God to vs, and the bond and ſeale of the couenaūt is writtē in our fleſh, by which ſeale or writting God chalengeth faith and loue, vnder payne of iuſt damnation. And we (if we beleue and loue) chalenge (as it is aboue rehearſed) all mercy, and what ſoeuer we neede, or els God muſt be an vntrue God. And God hath bound vs Chriſten men to receaue this ſigne for our infirmities ſake, to be a witnes betwene hym and vs, and alſo to put this ſigne vpon our childrē not bindyng vs to any appointed time, but as it ſhal ſeme to vs moſt conuenient, to bring them to the knowledge of God the father, and of Chriſt, and of their dutie to God and his law. And as the Circūciſed in the fleſh and not in the hart, hath no part in Gods good promiſes: euen ſo they that bee baptiſed in the fleſhe, and not in hart hath no part in Chriſtes bloud. And as the Circumciſed in the hart and not in the fleſhe, had part in Gods good promiſes: Euen ſo a Turke vnbaptiſed (becauſe he either knoweth not, that he ought to haue it, or cannot for tyrā nie, if he beleue in Chriſt, and loue as Chriſt did and taught, then hath he his part in Chriſtes bloud.

And though the outward Circumciſion, by the whiche God chalengeth them to do him ſeruice, yea whether they would or not, and by the whiche they were taught to beleue in God, & in the ſeede of Abraham, that ſhould come, and bleſſe all the world, and to loue the law, and certified them alſo on the other ſide, of the good will of God, if they ſo did, thought (I ſay) it was the chief and moſt principall ſigne, (for ſo are ſuch ceremonies called in the Hebrue, becauſe they yet ſignifie other things, then appeareth to the outward ſence,) yet God gaue thē diuers other ſignes, both to ſtyrre vp fayth in the promiſe made thē, and alſo to kepe the benefite of the mercy of God in minde.

As in Exodus. 13. all the firſt borne both of mā and beaſt are ſanctified and Axod. 13. dedicated vnto the Lord for a remembraunce, that the Lord ſiue all the firſt borne of Egypt. This did God commaund to be obſerued, that their children ſhould aſke why: and he cōmaunded their fathers to teach their childrē, whē they ſhould aſke what was ment thereby.

Alſo Exodus. 20. the Saboth is cō maunded Exod. 20. to be obſerued, to be a ſigne, and to teſtifie that God had ſanctified, and dedicated or choſen them, that they ſhuld be his people to kepe his lawes, & that he would be their God to kepe them, and to teſtifie alſo, that God hath created all thynges of nought in ſixe dayes, and reſted the ſeuenth.

Alſo Nume. x. where almighty God Nume. 10. commaunded the children of Iſraell to blow a trompet, when they entered in to battell agaynſt their enemies, and promiſed that they ſhould be thought vppon before the Lord their God, and ſaued from their enemyes.

And likewiſe in their ſolēne feaſtes God commaūded them to blow trompettes ouer the ſacrifice, to be a ſigne vnto them, that God would thinke on them accordyng to the couenaūt, made in the bloud of the ſacrifice. Loe the trō pets were commaunded to be blowen, not that God delighted in the noyſe of the trompettes, but in the faith of hys people.

Alſo Nume. 15. the Iſraelites are cō maunded to make yelow gardes vpon Nume. 15. their garmentes, to put them in remē braunce to kepe his commaūdements, that they ſhould do nothing after their own imagination, nor obſerue any faſhion, that pleaſed their owne eyes. Wherby ye ſee that ceremonies are not a ſeruice to God, but a ſeruice to man, to put him in minde of the couenaunt, and to ſtyrre vp fayth and loue, which are Gods ſpirituall ſacrifices in mans hart &c.

And Iehoſua 4. when the water of Ioſua. 4. Iordane had geuen place, to go ouer by dry ground, God commaunded Iehoſua, to take xij. ſtones out of the bottom of Iordan, and to pitch them on the land, to kepe the deede in memorie, & commaūded when the childrē ſhould aſke what the ſtones meant, that their father ſhould teach them.

In the 3. of kynges. 11. Ahiah the 3. Reg. 11. Prophet tare the clocke of Ieroboam in xij. peeces, and bad him take x. in ſigne, that he ſhould raigne ouer x. of the tribes.

In 4. Reg. 13. Eliſeus made Iohab 4. Reg. 13. kyng of Iſraell open a window Eaſtward toward the Syrians, and made him to ſhoote out an arrow, and ſayd it is the arrow of victory thorough the Lord agaynſt the Syrians: and that did he to ſtabliſhe the kynges fayth in God, that he ſhould with Gods helpe ouercome the Syriās, and then he bad the kyng ſmite the ground with an arrow, and the kyng ſmote it thriſe wher by hee prophecied and certified the kyng that hee ſhould thriſe ouercome the Syrians.

And Eſayas in his xij. chapter was Eſay. 12. commaunded to goe naked and barefoote, to be a ſigne that Egypt, in whō the childrē of Iſraell truſted, ſhould be ſo caried away of Nabuchadnezzar.

And Ieremias 27. commeth among Ierem. 27. the people with bondes and chaynes put about his necke, and ſheweth them vnto all the kyngs of thoſe countreys, in token that they muſt be vnder the yoke of Nabuchadnezzar kyng of Babilō. God ſo vſed to giue them ſignes, that they would not beleue without ſignes, as ye may ſee not onely in the old Teſtament, but alſo in the new. How the Iewes aſked Chriſt ſaying, what ſigne doeſt thou ſhew vs? &c.

And Paule. 1. Cor. 1. the Iewes aſked ſignes.

Alſo Zacharias Iohn Baptiſtes father aſked a ſigne, and the aungel gaue Luke. 1. it him.

Chriſtes mother alſo aſked a ſigne, and the aungell gaue her Elizabeth to Luke. 1. a ſigne.

And vnto the ſhepheardes gaue the Luke. 2. aungell a ſigne, as ye read, Luke. 2. And Exod. xij. God gaue the children Exod. 12. of Iſrael the ſigne of Peſah, which we call the Eaſter Lambe, for a ſigne that the time was come, that the children of Iſraell ſhould be deliuered out of Egypt. And therfore God ſent Moyſes and Aaron to them, whiche wrought many miracles among them, to ſtyrre vp their faith to the promiſe of that deliueraunce, agaynſt the manifold and ſore temptations to the contrarie, thorough the moſt ſtraight and greuous bondage & mercyleſſe oppreſſiō. And in that moſt ſpecially, that Pharao was waxed ten tymes worſe to them, after the comming of Moſes and Aaron thē before, yet in the laſt night in which he had promiſed to ſmite the firſt borne of Egypt, both of man and of beaſt, and Exod. 12. to deliuer them, he commaunded them to take for euery houſe a Lambe, or a kidde, and to ſlay them, and to ſtrike the doore poſtes with the bloud, to bee a ſigne to them, and a ſeale of the promiſe that God would deliuer thē that night, both out of the handes of Pharao, and alſo from the ſmittyng of the aūgell, that went about all Egypt and ſlue the firſt borne in euery houſe.

And this ſigne Peſah, beſide that it The inſtitution of yt Pa • ch all lambe. was a ſeale of the promiſe to be deliuered the ſame night, to ſtabliſh ye fayth, and commaunded to be obſerued euer after yearely, to keepe the benefite in memorie, it was alſo a verie prophecie of the paſſion of Chriſt, deſcribyng the verie maner and faſhion of his death, and the effect & vertue thereof alſo. In whoſe ſtede is the Sacrament of the body & bloud of Chriſt come, as Baptiſme in the roome or ſtede of Circumciſion.

To ſee how Chriſt was prophecied and deſcribed therin, cōſider & marke, how that the kidde or Lambe muſt be without ſpot or blemiſh, and ſo was Chriſt onely of all mākind, in the ſight of God and of his law. It muſt be taken vp the tēth day of the firſt moneth, which is ye x. day of ye firſt new mane in March, for ſo coūt they their monethes frō the new Moone, & there began in 〈◊〉 tyme of March with vs. And the ſame day came Chriſt to Ieruſalem, there to be offered, and to ſuffer his paſſion.

It muſt be offered the xiiij. day of the ſame moneth at night, and the ſame houre begā Chriſt his paſſion, he was the ſame houre betrayed, and perſecuted all night, and taken in the morning early. The feare of death was the ſame houre vppon him, neither ſlept he any more after, but went immediatly, as ſoone as he had comforted his Diſciples, into the place where he was taken, to abide his perſecuters, where alſo he ſwete water and bloud, of very agonie conceiued of his paſſiō ſo nighe at hand.

The bloud ſtricken on the poſtes Chriſtes death figured by the Paſchall lambe. ſaued thē, that they were not plagued with the Egyptians, & deliuered them out of the captiuitie of Pharao. And the bloud of Chriſt ſtrickē on the poſtes of our conſciences, deliuereth vs from the captiuitie of Pharao the deuill, and ſmitting of his aūgels &c. There might not a bone thereof be broken, no more were there of Chriſtes, though the ij. that were hanged with him, had either of them his legges & his armes brokē.

Moreouer that it was a very prophecie of ye death of Chriſt, & of the vertue of his paſſion, it is made the more manifeſt by the woordes of Chriſt himſelfe. Luke. 22. for the night before hys Luke. 22. paſſion, when he had eaten Peſah with his Diſciples, he ſayd, I will no more • ate of it henceforth, till it be fulfilled in the kyngdome of GOD. As who ſhould ſay. This memoriall, which we yearely haue hetherto obſerued, was once fulfilled in the kyngdome of this world, when your fathers were deliuered out of bondage and ſeruitude of the Egyptians. But it hath yet an other Chriſtes expoſition of yt Paſchall lambe. ſignification hetherto vnknowen vnto you, which muſt be fulfilled ſpirituallie in the kingdome of God, by my paſſion that is at hand, and bloud that now ſhall ſhortly be ſhed, by the which ye ſhalbe deliuered out of the power of Sathan, ſinne, and hell, & made heyres of the kyngdome of heauen. Neither was it the lambes bloud, that deliuered you then. For what regarde hath God in the bloud of ſhepe and calues? but the bloud of Chriſt, (whom that lambe figured, and deſcribed his innocencie, purenes, and obedience to hys father, and compaſſion to mankynde ward, whoſe feble nature he had put on with all the infirmities of the ſame, (ſaue ſinne) did then deliuer you, to bryng you to the fayth of this deliueraunce, and to make you through faith partakers therof.

Many things there be in the Scripture The Scriptures of God 〈◊〉 full of hi • den miſteries. whiche haue a carnall fulfillyng, euen there where they be ſpoken, or done, and yet haue an other ſpirituall ſignification, to be fulfilled long after in Chriſt and his kyngdome, and yet neuer knowen till the thyng be done. As the Serpent of Braſſe, which Moſes Nume. 21. Iohn. 3. hāged vp in the wildernes, though it tooke effect carnally in the wildernes, yet it ſo deſcribeth the liftyng vp of Chriſt vpon the croſſe, & the vertue of his paſſion, that no toūg could better declare it to make the hart feele it.

If ye aſke, why they may not be knowen, till they be done, and what prophecie may helpe: I aunſwere. If men dyd vnderſtand them before they were done, they would endeuour to let the fulfillyng of them, and when the ſignificatiō is fulfilled, then to ſee how playnly it was deſcribed in the Scripture, doth excedyngly cōfirme the fayth thereof, and make it better to be vnderſtand.

And when this Peſah was fulfilled 〈◊〉 the 〈…〉 was ſpiritually fulfilled in the kyngdome of heauen. ſpirituallie in the kyngdome of heauē, by the death and bloud • heddyng of Chriſt, it ended there. And in yt roome therof (cōcernyng that ſpirituall ſignificatiō) came the ſigne of the Sacramēt of the body and bloud of our Sauiour Chriſt, as Baptiſme came in ſtede of Circūciſion, thyngs more eaſie, & leſſe 〈◊〉 •… t • t, o • of yt Sacramēt of yt body & b •… of our 〈…〉 Chriſt. paynefull and tedious to be obſerued, and more gentle to prouoke and entiſe the Heathen. For as the lambe deſcribeth the death of Chriſt to come, and the maner of his paſſion, by which we ſhould be deliuered: euen ſo doth the ceremonie of the body and bloud of The Paſchall lambe 〈◊〉 the death and ſacr •… 〈…〉〈…〉 together. Chriſt teſtifie vnto vs, that he hath giuen him ſelfe to death for vs, and redemed vs already, if we beleue, and cleue 〈◊〉 to the profeſſion of our Baptiſme, 〈…〉 th •• in, or will (if any tempeſt had 〈◊〉 vs out of the right courſe) returne to the right way agayne.

This to be ſo, the wordes of the Inſtitu •• d declare, which are theſe. 1. Cor. 11. The Lord Ieſus the night that he 1. Cor. 11. was betra • ed, tooke bread and gaue thankes and brake it and ſayd: Take, eate, this is my body that ſhalbe giuen for you: this doe in remembraunce of me. And likewiſe he tooke the cup whē Supper was done, ſaying. This cup is the new Teſtamēt in my bloud, this do as often as ye ſhall drinke it, in the remembraunce of me. Here ye ſee by theſe woordes that it was ordeined to kepe the death of Chriſt in minde, and to teſtifie, that his body was giuē and his bloud ſhed for vs. And Luke. 22. This is my body that is giuē for you: do this in remembraunce of me. And this cup is the new Teſtament in my bloud, whiche ſhalbe ſhed for you. Loe The chief and onely cauſe of the inſtitution of the Sacrament. here ye ſee agayne that it was inſtituted to kepe yt death of Chriſt in minde, and to teſtifie wherfore he dyed, euē to ſaue vs from ſinne, death, and hell, that we ſhould ſeeke none other meanes to be deliuered with: for there is none other name for vs to be ſaued by, but onely by the name of Ieſus. Actes. 4. Actes. 4. And as the children of Iſraell ſtong of the firie Serpents, could haue none other remedy to ſaue them from preſent death, then to go and behold the braſen Serpent hanged vp by Moſes in the wildernes, whiche lookyng on onely healed them: Euen ſo if the ſtyng of 1. Cor. 15. death whiche is ſinne haue wounded their ſoule, with the workyng of the law in the conſciences, there is none other remedy, then to runne to Chriſt, which ſhed his bloud hangyng vpon the Croſſe, and to his euerlaſtyng Teſtament, and mercyfull promiſe, that it was ſhed for vs, for the remiſſiō of our ſinnes. If thou be ſtong with conſciēce of ſinne, & the Cockatrice of thy poyſoned nature, hath beheld her ſelfe in the glaſſe of the righteous law of GOD, there is none other ſalue for remedie, thē to runne to Chriſt immediatly, and to the father through him, And to ſay: In all afflictions we muſt reſo •• to Chriſt. father I haue ſinned agaynſt thee and thy godly, holy, and righteous law, & agaynſt my brother, whom I ought of all right to loue for thy ſake, as well as my ſelfe, forgeue me O father for thy ſonne Ieſus Chriſtes ſake, accordyng to thy moſt mercyfull promiſes & Teſtament, & I will aſke my brother forgiuenes (if the peace I meane be not made already) and will make to my power ſuch ſatiſfaction to hym as ſhall ſeme right in his eyes, if he be reaſonable or as the congregatiō ſhall aſſigne, or faythfull men thereunto appointed by the congregation, or ſuch as I and he will agree vpon, and will endeuour my ſelf to do ſo no more with the helpe of thy grace. And will ſubmit my ſelfe We muſt be ordered by the congregation. to the wholeſome ordinaunce of the cō gregation, accordyng the doctrine of thy ſonne Ieſus and of his faithful Apoſtles. For there is none other name Onely by the name of Ieſus Chriſt commeth our ſaluation. Actes. 4. giuen vnder heauen, wherby we ſhalbe ſaued, but onely the name of Ieſus.

Hereof ye ſee, that the Sacramēt is an abſolutiō of our ſinnes, as often as we receiue it, where it is truly taught and vnderſtand, and receiued a right.

Hereof ye ſee alſo, that as the Hebrues The nature of the Sacramēt of the S • ppe • of our Lord. wrote their ſtories, in couenaūts and ſignes, giuyng their ſignes ſuch names as could not but keepe them in mynde: ſo God the father dyd follow the example of the people (or they followyng hym) and commaunded hys Sacramentes and ceremonies were firſt ordeined by God to kepe hys couenantes and promiſes in remē braunce. promiſes, couenaunts, and prophecies to be written in geſtures, ſignes, and ceremonies, geuyng them names, that could not but kepe his couenauntes in mynde. Euen ſo Chriſt wrote the couenaunt of his body & bloud, in bread and wine, geuyng thē that name, that ought to keepe couenaunt in remembraunce.

And hereof ye ſee, that our Sacraments Sacramentes are as ſtories to keepe Chriſtes couenaunts in memory. are bodyes of ſtories onely, and that there is none other vertue in thē, thē to teſtifie and exhibite to the ſenſes and vnderſtanding the couenauntes & promiſes made in Chriſts bloud. And here ye ſee that where the Sacramēts or ceremonies, are not rightly vnderſtād there they be cleane vnprofitable.

And as the Circumciſiō in the fleſh, Circumciſio without fayth auayled noching their hartes ſtill vncircumciſed, hating the law of God and beleuyng in their owne imaginations, were Circumciſed to their damnation.

And as the Baptiſed in the fleſhe Baptiſme wt out fayth auayleth nothyng. onely, the hart ſtill vncleane, neither beleuyng in Chriſt for the forgeuenes of their ſinnes, neither louyng their neighbour for Chriſtes ſake, are Baptiſed alſo vnto their greater damnatiō. (For though God haue right to al mē, becauſe he hath created and made mā: yet to all ſuch perſons by reaſon of the ſigne and badge, and of their owne cō ſent, graunt, and promiſe, he hath more right to the callyng of them to the keepyng of his law, if they truſt in hym onely, or to damne them, bicauſe when they know their duety, or might if they would, (the ſigne mouyng them and giuyng them an occaſiō to aſke the rather) and yet do it not.) Euē ſo all that come to the Sacrament for any other purpoſe, then it was ordeined and inſtituted for, (that is to ſay) to ſeke abſotion of their ſinnes, with a ſet purpoſe to ſinne no more, as nigh as they 〈…〉 to cal to me 〈◊〉 ye benefite of the paſſiō of Chriſt, with yt meditatiō to weaken the fleſh, & to ſtrēgth the ſpirite Agaynſt her, & to giue thankes agayne, (that is to ſay) to call to mynde, how much hee is bounde to loue his neighbour, to helpe his neede, and to 〈◊〉 his infirmitie and to forgeue him, 〈◊〉 haue offended, and deſire forgeuenes, promiſing to amēde, whereunto Chriſt bindeth all that wilbe partakers of his bloud. All ſuch as are not thus prepared, come to their greater damnation. I paſſe ouer with ſilence the wicked 〈◊〉 damnable doctrine of theſe ſeruauntes of Mammon, whiche for lucre peruert the true vſe of the Sacrament, and hide it from the people for theyr gayne, teachyng it to be a ſacrifice, inſtituted of God to helpe the ſoules of the dead in Purgatorie, and that it wil make men rich, and bring them to ſuch promotion, as Chriſt neuer promiſed his Diſciples, but forbad it them.

Some will ſay: This Sacrament Baptiſme and the Sacrament of Chriſtes body and bloud are both neceſſary. needed not, Baptiſme is inough, Baptiſme, is a receiuyng into Religiō, and there is the couenauntes made, what we ſhall do, and what we ſhall haue. And baptiſme is a ſigne, wherby God hath right to vs, and we to God, and to Chriſt, and wherby euery man hath right to call other to do their dueties, and to rebuke them that will not. Neither our ſaluation ſo greatly ſtandeth in that or any other Sacrament, that we could not be ſaued without them, by preachyng the word onely. Neuertheleſſe God hath written his will, to haue his benefites kept in memorie, to his glorie and our benefite, and namely this benefite of all benefites, wherin The Sacrament of Baptiſme what it worketh in vs. onely the pith of our ſaluation reſteth: therfore though the effect of it be ſignified by Baptiſme, and though we be baptiſed to beleue in yt death of Chriſt, and to dye with him, by the mortifieng of the fleſh: yet doth this Sacrament The Sacrament of the body & bloud of Chriſt, what it worketh in vs. through yt rehearſing of the couenaūt, and breakyng of the bread, and powryng out of wine, much more lyuely expreſſe the whole ſtorie, & kept it better in memorie, by dayly repeatyng therof, and hath more might and vehemencie to heale the conſcience ſtong with freſh ſinne. For the nature of mā is ſo weake, ſo feble, and ſo frayle, that he can not but ſinne, as there is no mā that liueth and ſinneth not. Marke. 10.

And when he is ſo fallen then the law looketh vpon him with ſo terrible The law driueth a ſinner to deſperatiō. a countenaunce, & ſo thundereth in hys eares, that he dare not abide, but turneth his backe and to go, but the enemie ſtill aſſayleth him on the other ſide, The deuill enemy to man. to perſuade him that GOD hath caſt him away, ſaying: they that be Gods haue power to kepe his law, thou haſt not, but breakeſt them: Ergo, thou art a caſt away & a damned creature, and hell gapeth, and ſetteth opē her mouth to deuoure him, & the fleſh alſo wreſtleth The fleſh enemy to man. with the ſpirit to kepe him down, and to take priſoner, and to ſtoppe his mouth that he crie no more vpon her, that ſhe might ſinne at pleaſure without all feare.

The careles ſwyne that conſent vnto The impe •… ent and wilfull ſinner feeleth not the wrath of God in his law. ſinne, feele not theſe thinges neither the hypocrites that haue put a viſard on their face of the law, and make her looke with ſuch a coūtenaunce as pleaſeth thē, but the poore folkes that haue the eyes open, and conſent, and fayne would do the law, they feele that can not be expreſſed with toung. Neither is there liuyng any man, that feeleth the vertue and power of the bloud of Chriſt, whiche hath not firſt felt the ſtrong paynes of hell.

Seyng then that this mā is ſo ſicke, The law, the fleſh & the deuill are three great enemyes vnto man. ſo prone and ready to fall, and ſo cruelly inuaded, whē he hath ſinned, of the feende, the fleſh, and the law, that he is oft put to flight, and feared and made to runne away from his father. Therfore hath the God of all mercy and of his infinite pitie and bottomleſſe compaſſion ſet vp this Sacrament, as a Why the Sacramentes were chiefly ordeined by God. ſigne on an high hill, whence it may be ſene on euery ſide a farre and neare, to call againe them that be fled and runne away. And with this Sacramēt he (as it were) clocketh to them, as an henne doth for her chickens, together them vnder the wynges of his mercy. And God hath cōmaunded his Sacramentes to be had in dayly vſe & the cauſe why. hath commaunded his Sacrament to be had in continuall vſe to put them in mynde of mercy, layd vp for them in Chriſtes bloud, and to witneſſe and teſtifie it vnto them, and to be the ſeale therof. For the Sacrament doth much more vehemētly print lyuely the fayth, and make it ſinke down into the hart, then do bare wordes onely. As a man is more ſure of that he heareth, ſeeth, feeleth, ſmelleth, and taſteth then that he heareth onely.

Now when the wordes of the Teſtament The Sacrament of Chriſtes body, & bloud 〈…〉 to. and promiſes are ſpoken ouer the bread. This is my body that ſhalbe broken for you. This is my bloud that ſhalbe ſhed, for you, they confirme the kē of Chriſtes promiſe of our ſaluation in his death. faith, but much more when the Sacrament is ſene with the eyes, & the bread broken, the wine poured out or looked on: and yet more when I taſt it and ſmell it. As ye ſee when a man maketh promiſe to an other with light wordes betwene them ſelues, and as they departed, hee to whom the promiſe is made, beginneth to doubt, whether the other ſpake earneſtly or mocked, and doubteth whether he will remember his promiſe to bide by it or not. But when any man ſpeaketh with aduiſement and deliberation, the wordes are thē more credible: but yet if he ſweare, it confirmeth the thyng more, and yet the more, if he ſtrake handes, if he geue earneſt, if he call record, if he geue his hād writing, and ſeale it: ſo is the promiſe more, and more beleued, for the hart gathereth: Lo he ſpake with aduiſement, deliberation, and good ſadnes, he clapped hands, called recordes, and put to his hand and ſeale, the man cannot be ſo faynt without the feare of God, as to deny all this: Shame ſhall make him bide by his promiſe, though he were ſuch a man, that I could not compell him, if he would deny it. If a young mā breake a ryng betwene him and a mayde, doth not the fact teſtifie, & make a preſumption to all men, that his hart meant, as his wordes ſpake.

Manoha Sampſones father when Iudi. 13. he had ſene an aungell, Iud. 13. he ſayd to his wife, we ſhal ſurely dye, becauſe we haue ſene the Lord. But his wife gathered other comfort of the circumſtaunces, and ſayd, if the Lord would kill vs, he would not haue receaued ſuch offerings of our hands, nor ſhewed vs ſuch thynges as he hath, nor told vs of thynges to come. Euen ſo our harts gather of the circūſtaunces, proteſtatiōs, and other miracles of God, good argumentes and reaſons, to ſtabliſh our weake fayth with all, ſuch as we could not gather at bare woordes onely.

And this we diſpute, God ſent his A brief collection of the premiſſes. ſonne in our nature, & made him feele all our infirmities, that moue vs to ſinne, and named him Ieſus (that is to ſay) Sauiour becauſe he ſhould ſaue his people from their ſinnes. Math. 1. Math. 1. And after his death he ſent his Apoſtles to preach the thynges or tydynges, and to thruſt it in at the eares of vs, & ſet vp a Sacrament of it, to teſtifie it to be a ſeale of it, to thruſt it in, not at the eares onely, by the rehearſing of the promiſes and Teſtament ouer it, neither at our eyes onely in beholdynge it, but beate it in through our feelyng, taſtyng and ſmelling alſo, and to be repeated dayly, & to be miniſtred to vs. He would not (thinke we) make halfe ſo much a do with vs, if he loued vs not, or if he would not haue vs fayne come, and be as mercyfull to vs, as he was to his frēdes in the old tyme, that fell and roſe agayne. God ſo then vſed the Iewes, (to whom all ceremonyes were firſt giuen, and from whom they came to vs) euen ſuch faſhions as they vſed among them ſelues in all his promiſes and couenauntes, not for his neceſſitie, but for ours, that ſuch thynges ſhould be a witnes and teſtimonie, betwene him and vs, to cōfirme the fayth of his promiſe, that we ſhould not wauer nor doubt in them, when we looke on the ſeales of his obligations, wherwith he hath bound him ſelfe. And to keepe the promiſes and couenauntes better in mynde, and to make them the more deepe ſinke in our hartes, and to be more earneſtly regarded, and that we ſhould aſke what ſuch thynges ment, and why God cōmaunded them to be obſerued, that ignoraunce ſhould not excuſe, if we know not what we ought to do & beleue, for naturall reaſon ought to teach vs, that yt outward, corporall & bodily thyng can not helpe the ſpirituall ſoule, and that GOD hath not delectation in ſuch fantaſie. Now if we were diligent to ſearch for the good will of God, and would aſke what ſuch ceremonies meant, It were impoſſible, but then God, (which hath promiſed, Math. 7. If we ſeeke we ſhal Math. 7. finde,) would ſend vs true interpreters of his ſignes or Sacramentes.

And he that beyng of a lawfull age To an ignoraūt and vnfaithfull perſon the Sacramentes and ceremonies are ſinne. obſerueth a ceremonie, and knoweth not the entent, to him is the ceremonie not onely vnprofitable, but alſo hurtfull, and cauſe of ſinne. In that he is not carefull, and diligent to ſearch for it, and he there obſerueth them with a falſe fayth of his owne imagination, thinking as all Idolaters do, and euer Idolatry what it is. haue done, that the outward woorke is a ſacrifice and ſeruice to God. The ſame therfore ſinneth yet more deeper and more damnable: Neither is Idolatrie The ſpirituall and right ſeruyng of God what it is. any other thyng then to beleue that a viſible ceremonie is a ſeruice to the inuiſible God whoſe ſeruice is ſpirituall as he is a ſpirite, and is none other thyng then to know that all is of hym and to truſt in hym onely for all thynges and to loue him for his great goodnes and mercy aboue all, and our neighbours as our ſelues for his ſake: vnto which ſpirituall ſeruyng of God, and to leade vs to the ſame, the old ceremonies were ordeined.

Theſe be now ſufficient concernyng the entent and vſe of the ceremonies & how they came vp. Now let vs conſider the wordes of this Teſtament and promiſes as they be rehearſed of the three Euangeliſtes Mathew, Marke, and Luke & of the Apoſtle Paule. For Iohn whiche wrote laſt touched nothyng that was ſufficiently declared of other Math in the 26. thus ſayth, when Math. 26. Marke. 14. Luke. 22. 1. Cor. 11. they were eatyng Ieſus tooke bread & gaue thankes and brake and gaue hys Diſciples, and ſayd, take, eate this is my body: And he tooke the cup and thanked The inſtitution of the Sacramentes of Chriſtes body and bloud. and gaue it them, ſaying: Drinke ye all of this, for this is my bloud, whiche is of the new Teſtament, that is ſhed for many for the remiſſion of ſinnes. Firſt ye ſee by theſe wordes that the body was giuen to death, and the bloud ſhed for the remiūiō of ſinnes and that for many. But who are theſe many? Ʋerely Who they are that receaue the benefite of Chriſtes death. they that turne to GOD to beleue in hym onely and to endeuour them ſelues to keepe his law from hence forth. Which many, yet in reſpect of thē that loue not the law, are but very few, and euen that little flocke that gaue them ſelues wholy to follow Chriſt, wherfore if any man thinke hee beleue in Chriſt, and haue not the law written in his hart to conſent, that his dutie is to loue hys brother for Chriſt ſake as Chriſt loued him and to endeuour him ſelfe ſo to do, The fayth of that ſame man is vayne and built vppon ſand of of his own imagination and not vpon the rocke of Gods word: for his worde vnto which he hath bound himſelfe is, that they onely which turne to God to keepe his lawes ſhall haue mercy for Chriſtes ſake. Drinke of it all for it is The cup of the bloud of Chriſt what it is. my bloud of the new Teſtament, for it is (that is to ſay) the drinke that is in the cup, or if ye liſt the cup is my bloud of the new Teſtament takyng the cup for drinke, by a maner of ſpeaking vſed in all tounges as when we ſay. I haue dronke a cup of wine, we take there the cuppe for the wyne. My bloud of this new Teſtamēt, that is to ſay my bloud for whoſe ſhedding ſake this new Teſtament and couenaūt is made to you, for the forgeuenes of ſinne.

The old Teſtament made betwene God and your fathers in mount Synai in whiche, life was promiſed to thē onely that kept it, and to the breakers, death, wrath and vengeance, and to be accurſed, and no mētion made of mercy whiche was confirmed with bloud, Exodus. 24.Exod. 24. Moyſes offered halfe the bloud to God and ſprinkeled the people with the other halfe to cōfirme the couenaunt and to bynde both parties: neither was there any couenaūt made that was not confirmed with bloud as it is rehearſed Hebrues the 9.Hebr. 9. And as we ſee in the bookes of Moſes, whoſe cuſtome of blouſhedding was not onely to confirme thoſe, old couenauntes, but alſo to be a prophecie of the bloud that ſhould be ſhed to confirme this Teſtament. That old cruell & fearefull teſtamēt, which drew ye people away, ſo that they durſt not abyde the voyce of thunder, nor the terrible ſight of the fire,The great & mercyfull differēce betwene the old Teſtament & the new. but went and ſtode a farre of, was cōfirmed with the bloud of calues. But this new and gentle Teſtament which calleth agayne and promiſeth mercy to all that will amend: And as it is a better Teſtamēt, ſo is it confirmed with a better bloud to make men ſee loue, to loue agayne, and to be a greater confirmation of the loue promiſed. For if he The great mercy of God to mā kynd. gaue vs his ſonne what will he deny vs? If God ſo loued vs whē we were ſinners and knew him not, that hee gaue his ſonne for vs, how much more loueth he vs now whē we loue agayn and would fayne kepe his cōmaundementes? In the old couenauntes the people were ſprinckled with bloud of calues without in their bodies to bynd thē to keepe the law, els we were boūd to iuſt damnatiō for the breakyng of it.

Here it is ſayd, drinke of it euery one, that your ſoules within may bee ſprinkled and waſhed thorough fayth with the bloud of the ſonne of God for the forgeuenes of ſinne and to be partakers of a more eaſie and kynde Teſtament, vnder which if you ſinne thorough fragilitie you ſhalbe warned louingly & receiued to mercy if you will turne agayne and amend.

Marke. 14.Marke in the. 14. And as they dyd eate, Ieſus tooke bread, and when hee had geuen thākes, he brake it, & gaue it to them & ſayd, Take, eate, this is my body: and he tooke the cup and when he had geuē thākes, he tooke it to thē, & they al drāke of it: And he ſaid to thē, this is my bloud of ye new Teſtament, whiche is ſhed for many. This is all one with Mathew as is aforeſayd.

Luke. 22.Luke in the 22. And he tooke bread & when he had geuen thankes, he brake it and gaue to them, ſaying. This is my body which is giuen for you, this do in remembraunce of me, Likewiſe alſo, when he had ſupped he tooke the cup, ſaying: This cuppe is the new Teſtament in my bloud which is ſhed for you.

The cauſe of the inſtitution of ye Sacramēt of Chriſtes body.Here is alſo to be noted that yt cauſe of the inſtitution was to be a memoriall to teſtifie that Chriſtes body was giuē and his bloud ſhed for vs. And agayne where Mathew & Marke ſayd, this is my bloud in the new Teſtament. Luke ſayth, This cup is the new teſtamēt in my bloud whiche ſhalbe ſhed for you. The ſigne of the body of Chriſt is called by the name of Chriſtes body, whiche is there ſignified.This is a ſtraunge ſpeakyng & far frō the vſe of our toung, to call the ſigne & confirmation by the name of the thing that is ſignified & confirmed. The Teſtament is that Chriſtes bloud is ſhed for our ſinnes. And Chriſt ſayth. This cup is that teſtament, ſignifieng thereby that ye thing that is meant by this ceremony is that we beleue that his bloud ſhedding is the remiſſiō of our ſinnes, which is the very Teſtament.

Paul. 1. Cor. 11.1. Cor. 11. ſaith on this maner. That which I deliuered vnto you I receaued of the Lord. For the Lorde Ieſus the ſame night in the whiche he was betrayed, tooke bread, and when he had geuen thankes he brake it and ſaid. Take ye and eate, this is my body which is broken for you: this do in remembraūce of me: After the ſame maner alſo he tooke the cup when he had ſupped ſaying. This cup is the new Teſtament in my bloud: this do as oftē as ye drinke it in the remēbraūce of me. For as often as ye ſhall eate this bread and drinke this cup ye ſhall ſhewe the Lordes death vntill he come.

As Mathew and Marke agree in theſe wordes. So do Lucas and Paul. And as it is aboue declared vppon the wordes of Luke, and ſo here by oft repeatyng one thyng. This do in remembraunce of me. This cup is the new Teſtament in my bloud. This do as oft as ye drinke it in the remembraunce of me. Agayne, as oft as ye ſhall eate of this bread and drinke of this cup, ſo oft ye muſt declare the Lordes death. By this oftē repeatyng (I ſay) ye may euidently perceaue, the cauſe, entēt, and whole purpoſe of the inſtitution of this Sacrament was to teſtifie and confirme the fayth of the Teſtament made in the death of Chriſt, how that for his ſake our ſinnes ſhalbe forgeuen.

So, do this in the remembraunce of me, that is to ſay, Take bread & wyne and rehearſe the couenaunt, and teſtament ouer them, How that my body was broken and my bloud ſhed for many and thē geue them to the people to eate and drinke to be a ſigne and earneſt, and the ſeale of the Teſtament, & crie vpon them without ceaſſing to beleue in me onely for the remiſſion of ſinnes and not to diſpayre how weake ſoeuer they be, onely if they hang on me and deſire power to keepe the law after my doctrine and example of my lyfe and do morne and be ſory bycauſe they cannot do that good thyng which they would.

For ſayth Paul who ſoeuer ſhall eate 1. Cor. 11. of this bread or drinke of the cup of the Lord vnworthely ſhalbe giltie of the body and bloud of the Lord, that is to ſay, whoſo receaueth the Sacrament of the body and bloud of Chriſt with an vncleane hart not forſaking the old luſtes of the fleſh. Nor purpoſing to folow Chriſt, and to loue his neighbour as onely Chriſt was to hym mercyfull. The ſame ſinneth agaynſt the body & bloud of Chriſt. In that hee maketh a mocke of the earneſt death of Chriſt, & as it is written Hebrues the. 10. treadeth Hebr. 10. Chriſt vnder foote and counteth the bloud of the Teſtament wherwith he was ſāctified as an vnholy thyng, & doth diſhonour to the ſpirite of grace.

Of this ye may perceaue agayne What the Sacramēt meaneth & why the ſame was inſtituted. what the Sacrament meaneth & what the entent of the ordinaunce was, and how ſuch ceremonies came vp, and whence they had their begynnyng and what the frute thereof is, and what is therin to be ſought: And though this were inough ſo that I might here wel ceaſe, yet becauſe the vnquiet ſcrupulous and ſuperſtitious nature of man wholy giuen to Idolatrie hath ſtyrred vp ſuch traditions about this one Sacrament moſt ſpecially: I cannot but ſpeake therof ſomewhat more and declare what my conſcience thinketh in this matter.

Ye ſhall vnderſtand therfore that There are iij. opiniōs about the Sacramēt of the body and bloud of Chriſt. there is great diſſention and three opinions about the woordes of Chriſt where he ſayth in pronouncyng the teſtament ouer the bread This is my body: And in pronouncyng it ouer the wyne This is my bloud. One part ſay, that theſe woordes This is my body: The firſt opinion, This is my bloud compell vs to beleue vnder payne of damnation that the bread and wyne are chaunged into the very body and bloud of Chriſt really. As the water at Cana Galilee was turned into very wyne,

The ſecond part ſayth, we be not The ſecond opinion. bound to beleue that bread and wyne are chaunged but onely that his body and bloud are there preſently.

The thyrd ſay, we be bound by theſe The thyrd opinion. woordes onely to beleue that Chriſtes body was broken and hys bloudſhed for the remiſſiō of our ſinnes and that there is no other ſatiſfaction for ſinne then the death and paſſion of Chriſt.

The firſt ſay theſe woordes This is A declaration made by them of the firſt opiniō aboue mentioned. my body: This is my bloud compell vs to beleue, that thynges there ſhewed, are the very body and bloud of Chriſt really. But bread and wyne ſay they cannot be Chriſtes naturall body: ther fore the bread and wyne, are chaunged turned, altered and tranſubſtantiated, into the very body & bloud of Chriſt, And they of this opinion haue buſied them ſelues in ſeekyng ſubtilties and ſimilitudes to proue how the very body and bloud might be there vnder the ſimilitude of bread and wine onely, the very bread and wyne beyng thus trā ſubſtantiated. And theſe men haue ben ſo occupyed in ſlaying, all that wil not captiue their wits to beleue them: that they neuer taught nor vnderſtode that the Sacrament is an abſolution to all that therby beleue in the body & bloud of Chriſt.

The ſecond part graunt, with the A declaratiō of them of the ſecōd opinion abou • mentioned. firſt, that the wordes compel vs to beleue that the things ſhewed in the Sacrament are the very body and bloud of Chriſt. But where the firſt ſay bread and wine cannot be the very body and bloud of Chriſt: There they vary and diſſent from them, affirming that bread and wine may and alſo is Chriſtes body really and very bloud of Chriſt: and ſay that it is as true to ſay that bread is Chriſtes body and that wyne is hys bloud as it is true to ſay Chriſt beyng a very mā is alſo very God. And they ſay, as the Godhead and manhode in Chriſt are in ſuch maner coupled togegether that mā is very God and God very man: Euen ſo the very body and the bread are ſo coupled that it is as true to ſay that bread is the body of Chriſt and the bloud ſo annexed there with the wyne, that it is euen as true to ſay that the wyne is Chriſtes bloud.

The firſt though they haue ſlayne ſo many, in and for the defence of their opinion, yet they are ready to receiue the ſecond ſort to fellowſhyp, not greatly ſtriuyng with them or abhorryng the preſence of bread and wyne with the very body and bloud ſo that they yee by that meanes may keepe hym there ſtill, and hope to ſell hym as deare as before, and alſo ſome to bye hym and not to miniſh the price.

The thyrd ſort affirme, that the A declaration of thē of the third opinion about mentioned. wordes meane no more but onely that we beleue by the thyngs that are there ſhewed that Chriſtes body was brokē and his bloud ſhed for our ſinnes, if we will forſake our ſinnes & turne to God to kepe his law. And they ſay that theſe ſayinges, This is my body: and This is my bloud, ſhewyng bread & wyne are true as Chriſt meant them, and as the people of that countrey (to whō Chriſt ſpake) were accuſtomed to vnderſtand ſuch wordes, and as the Scripture vſeth in a thouſand places to ſpeake. As when one of vs ſayth, I haue dronke a cup of good wyne, that ſaying is true as the mā meant: that he dranke wyne onely and not the cup: whiche wordes happely, in ſome other nations eares, would ſound that he dranke the cuppe. And as when we ſay of a child. This is ſuch a mans very face: the wordes are true as the maner of our land is to vnderſtand them, that the face of the one is very like the other, And as whē we ſay he gaue me his fayth and hys truth in my hand, the wordes are true as we vnderſtand them that he ſtroke handes with me, or gaue earneſt in ſigne or token that he would byde by his promiſe, For the fayth of a mā doth alway reſt in his ſoule, and cannot be giuen out though we giues ſignes and tokens of them. Euen ſo (ſay they) we haue a thouſād examples in the Scripture, where ſignes are named with names of thynges ſignified by them. As Iacob called the place where hee ſaw the Lord face to face. Phenyell that Gene. 32. is Gods face, when he ſaw the Lord face to face. Now it is true to ſay of that field that it is Gods face, though it be not his very face. The ſame field was ſo called to ſignifie that Iacob there ſaw God face to face.

The chief hold and principall ancre that the two firſt haue, is theſe words, This is my body: This is my bloud. Ʋnto theſe the third aunſwereth as is aboue ſayd, other textes they alledge for them ſelues, whiche not onely do not ſtrength their cauſe, but rather make it worſe. As in ye ſixt of Iohn which they Iohn. 6. draw and wreſt to the carnall and fleſh ly eating of Chriſtes body in ye mouth, Papiſtes are the wreſters of Scriptures. when it onely meaneth of this eatyng by fayth. For when Chriſt ſayd except ye eate the fleſh of the ſonne of mā and drinke hys bloud ye haue no lyfe in you. This cannot be vnderſtanded of the Sacrament. For Abraham had life and all the old holy fathers, Chriſtes mother, Elizabeth, Zacharias, Iohn Baptiſt, Symeon, Anna, and all the Apoſtles, had lyfe already by fayth in Chriſt: Of which not one had eatē hys fleſh and dronke his bloud with theyr bodily mouthes, But truth it is, that the righteous liueth by his fayth: Ergo, to beleue and truſt in Chriſtes bloud is the eatyng that there was meant, as the texte well proueth, if they ſay we graunt that life commeth by faith: but we all that beleue muſt be Baptiſed to keepe the law and to keepe the couenaunt in mynde: Euen ſo all that lyueth by fayth muſt receiue the Sacrament. I aunſwere. The Sacrament is The Sacramente •… are confirmations to weake conſciences. a confirmation to weake conſciences, and in no wiſe to be deſpiſed, howbeit many haue lyued by fayth in the wildernes, whiche in. 20. 30. or 40. yeares haue not receiued the Sacramēt. Notwithſtanding this Oration is nothing to the purpoſe. For Chriſt ſpake to the blinde and vnbeleuyng Iewes, teſtifieng to them that they could haue no lyfe, excepte they ſhould firſt eate his fleſh and drinke his bloud: Ergo, this eatyng and drinkyng is meant onely of that thyng, that firſt bryngeth lyfe Fayth encreaſeth by the worthy receiuyng of the Sacramentes. into the ſoule and that is faith by your owne confeſſion. And therfore muſt it be vnderſtand of fayth onely, and not of the Sacrament.

And Mathew the laſt, I am with you alwayes euen vnto the end of the world, Math. 28. which may well be vnderſtand, and ſo was it of old Doctours that by his ſpirituall beyng with vs by fayth, and in his ſpirite and ſo may that text of Mathew Math. 18. 18. be vnderſtand where two or thre are gathered together in my name there am I in the middeſt of them. There is many tymes ij. or three good men that mete together in Chriſtes name where the Sacramēt is not. And Ephe. 3. Paule, Epheſ. 3. boweth his knees for the Epheſians to God, that he would geue thē his riches to be ſtrenghthened with his ſpirite that Chriſt may dwell in their hartes thorough fayth. Where the hart then beleueth in Chriſt, there dwelleth Chriſt in the hart: though there be no bread in the hart, neither yet in the maw. The olde Doctours vary in their opinion of the Sacramēt.

The two firſt partes takyng the old Doctours to be on their ſide. I aunſwere many of the old doctours ſpake ſo myſtically that they ſente ſometimes to affirme playnly that it is but bread and wyne onely concernyng the ſubſtaunce. And that it is a figure of the body and bloud of Chriſt onely & ſome tyme that it is his very body & bloud, therfore it were nedeleſſe to wade any further herein.

And vnto them of the ſecond opiniō In aunſwere to them of the ſecond opinion. that the bread is his very body, I aunſwere ye muſt remember that the old Doctours, as earneſtly call it a ſacrifice as they do Chriſtes body. But that ye denye: And ſay with the Epiſtle to the Hebrues that he was but once ſacrificed for altogether whē he offered & ſacrificed him ſelfe to the father for our ſinnes, and can now no more be ſacriced. Chriſt dieth no more now and therfore is no more ſacrificed. Neither do we properly offer him to God. But he Chriſt once ſacrificed is a ſacrifice for euer. in his mortall fleſh offered him ſelfe for vs to GOD the father and purchaſed therewith a generall pardon for euer.

And now doth God the father profer The doctrine of the Papiſtes. him and giueth him to vs. And the Prieſtes in Gods ſtede proferre hym and giue hym vnto the people for a remiſſion and abſolution of their ſinnes dayly, if they by the mouyng and ſtyrryng of the Sacramēt beleue in the body and bloud of Chriſt.

Wherfore ye ought of no right to be Papiſtes be agreued with • uch as conſent not to their g • oſſe opi •… on. angry with them of the thyrd opinion though they denie the Doctors, where they ſeme to ſay that the Sacrament is the very body of Chriſt. As they be not angrie with you, when ye deny them, where they as earneſtly affirme that it is a ſacrifice. Neuertheleſſe they aunſwere that Doctours call it a ſacrifice onely becauſe it is the memoriall, the earneſt and ſeale of that euerlaſting ſacrifice offered once for all. And euen ſo ſay they that the Doctours called the Sacrament the body & bloud of Chriſt Signes cō monly called by the name of thyngs ſignified therby. after the ſame maner onely, becauſe it is the memoriall, the earneſt and ſeale of body and bloud, as the vſe of Scriptures is to call ſignes by the names of thynges ſignified therby.

And vnto them of the firſt opinion I aunſwere with the ſame reaſon that it is impoſſible that the Sacrament ſhould be a very ſacrifice. For neither the ſacrifices of the old law which prophecied the ſacrifiſing of Chriſt, neither yet our redemption was fulfilled at night. For if the Scriptures and prophecies were then fulfilled and we thē redemed. Chriſt dyed on the morow in vayne and falſe are the Apoſtles and Euangeliſtes that preache hys body breakyng and bloud ſheddyng vnder Note this worthy & true argument followyng. Pontius Pylate by the perſecution of Cayphas and Annas, to bee our redemption.

Moreouer for all the breakyng and deuidyng of the Sacrament of his body among his Apoſtles. His body abode ſtill alyue and for all the pouryng out of the Sacrament of his bloud of the pot into the cup, and out of the cup into the mouthes and belyes of his Diſciples: hee blede as freſh on the morow, as though he had blede then nothyng at all.

He was verely much more eaſely ſacrificed that night in the breakyng & diuidyng of the bread and pouring out of wyne, then he was on the morow. The Sacrament was that night no doubt but a deſcription of his paſſiō to come. And it is now a memorial of his paſſiō paſt. He inſtituted the maner of the Sacrament then, and taught hys Diſciples alſo, that they after vnderſtode when he was riſen agayne, and not then, as they neuer had capacitie to vnderſtand hym when he ſpake of his death. For they then imagined carnally of Chriſt (as the Iewes yet do, that Chriſt ſhould neuer dye as he dyd, not concernyng his Godhead but ſhould lyue euer bodily as he now doth concernyng his reſurrection.

Wherfore ſeyng that all the Doctors All the doctors with one accorde call the Sacrament a ſacrifice. with one accorde cal the Sacrament ſo earneſtly a ſacrifice they cannot otherwiſe vnderſtand them that they ſo ſay after the vſe of the Scripture onely, but becauſe it is the memoriall of the ſacrifice of his death & blouſheddyng. Why ſhould they then of right be offē ded Papiſtes ſhould be indifferent in iudgementes as Proteſtants are. if we vnderſtand the Doctours after the ſame maner whē they call it his body and bloud? And that they ſo call it after the vſe of the Scripture becauſe that it is onely a memoriall of his body and bloud.

As concernyng the tranſubſtantiation: Tranſubciatiō was a worde vſed among the olde Doctours. I thinke that ſuch a ſpeech was among the old Doctours though they that came after vnderſtode thē amiſſe. Their hartes were groſſe, through buſiyng thē ſelues to much with worldly buſines, for the bread and wyne are but onely bread & wine till the wordes of the Teſtament bee rehearſed ouer them, & then they ceaſſe to be any more bread & wyne in the hartes of the true beleuers, for the hart after theſe words once ſpoken thinketh onely vppon the couenaunt made in the body and bloud of Chriſt and through fayth eateth hys body and drinketh his bloud, though the eyes and other ſences perceaue nothyng but bread and wyne. As when a man ſometyme ſeeketh for a text in the Bible he ſeeth paper and iuke and the figure of letters: yet his hart not once thinketh of any other thyng thē on the wordes and ſence of his text. And therof no doubt came vp this tranſubſtantiation through falſe vnderſtandyng.

Another thyng is this, none of thoſe wicked heretickes which denied Chriſt to be very God, or any of them that denyed Chriſt to bee man or to haue a very body ſaue a phātaſticall body dyd caſt the true beleuers in the teth at any An effectual and good Argument. time, of the fayth of Chriſtes body preſent in their Sacrament euery where, which thing is not like but they would haue done, if that opinion had thē bene a generall article of the fayth.

Neither was there any hereſie or The Pope confirming tranſubſtantiatiō, did purchaſe hys own gayne to the ouerthrow of the right vſe of Chriſtes Sacrament. diuerſitie of opinion or diſputyng about the matter till the Pope had gathered a Councell to confirme this tranſubſtāciation: wherfore it is moſt likely that this opinion came vp by thē of latter dayes.

Furthermore all the law and Prophetes, all the Chriſt dyd, or can yet do, is to bring vs to beleue in him, and in God the father through him, for the remiſſiō of ſinnes, & to bryng vs vnto that (whiche immediatly foloweth out of that belefe) to loue our neighbours for hys ſake as he loued vs. Wherfore if Chriſt did put his bodilie preſence in the Sacrament and would we ſhould beleue it: It is done onely to bring vs to this fayth. Now is this fayth no where leſſe had, then where that opinion is moſt ſtrong neither ſo cruelly perſecuted of Iew or Turke, as of thē that moſt feruently defend that opiniō. True fayth maketh a man to loue hys brother, but that opinion maketh them to hate and ſlay their brethren that better beleue in Chriſt, then they of that opinion do, and that murther do they for feare of loſyng that they haue gotten through that opinion.

Item, they of this opiniō in ſtede of The commō perſuaſion of Papiſtes. teachyng vs to beleue in Chriſt, teach vs to ſerue Chriſte with bodily ſeruice, which thing is nought els but Idolatry. For they preach that all the ceremonies of the Maſſe are a ſeruice to God, by reaſon of the bodily workes to obtayne forgeuenes of ſinnes therby, and to deſerue & merite therewith. And yet Chriſt is now a ſpiritual ſubſtaunce with his father hauyng alſo a ſpirituall body and with the father to be worſhypped, in ſpirite onely. And his ſeruice in the ſpirite is onely to beleue in hym for the remiſſiō of ſinne, to call vpon hym, & giue hym thankes & to loue our neighbours for his ſake.

Now all workes done to ſerue man and to bryng him to this poynt to put his truſt in Chriſt, are good & acceptable to God: but done for any other purpoſe they be Idolatry and Imageſeruice and make God an Idole or bodily Image.

Agayne ſeyng the fayth of the Teſtament in Chriſtes bloud is the lyfe of the righteous from the begynnyng of the world to the end: and for as much as the Sacramēt was inſtituted onely to bryng to this lyfe: Now when they which thinke not the body to be preſēt in the Sacramēt haue by the preaching and confirmation of the Sacrament obtayned this lyfe or ſtedfaſt fayth in Chriſtes bloud, and by the dayly vſe of the Sacrament are more & more hardned therein and in the loue that ſpringeth thereof? What reaſonable cauſe haue the contrary part (whiche beleue the body preſent and bread turned into the very body as fleſh bones, her • , ſinewes, nayles & all other, as he was put on the croſſe of length and quantitie, I cannot tell what) to rayle on vs as heretickes, hate perſecute and ſlay vs moſt cruelly, as enemyes? Chriſt ſayth Qui contra me non eſt, mecum eſt, He Marke. 9. that is not agaynſt me is with me.

Now they that beleue in Chriſt for Papiſtes are cruell perſecut • rs the remiſſiō of their ſinnes and for his ſake loue their foes are not Chriſtes enemies Ergo, they be on Chriſtes ſide. Why then ſhould they that boaſt them ſelues to be Chriſtes trendes: ſlay thē? Fayth in Chriſtes bloud and in the father thorough him is Gods ſeruice in ſpirite. And ſo haue they whiche beleue not the bodily preſence ſerued God a long time, and there to bene holpen by the Sacrament. The other part fallen The faithfull are in good ſtate though the wicked iudge the contrary. there from through beleuyng the body preſent, ſeruyng God, with bodily ſeruice (which is Idolatrie) and to make God an Idoll or Image, in that they truſt in the goodnes of their woorkes (as they which ſerue tyrauntes) & not in the goodnes of God through truſt in the bloud of Chriſt: Ergo, they that beleue not the bodily preſence, (not a litle therto compelled through the wicked Idolatrie of the contrary belefe) are not to be thought ſo euill as the other would haue them ſeme to be.

Paule teacheth. 1. Cor. 13. that if a 1. Cor. 13. man had all other giftes that God can giue man and had not charitie to loue his neighbour, it helpeth not. For all other giftes and the remiſſiō in Chriſtes bloud alſo are giuen hym of God to bryng hym to loue hys neighbour (which thing had) a mā hath all, which not had, a man hath nothyng.

And Phil. 2. how ſwetely and how Phil. 2. vehemently cōiureth he them to draw all one way to be of one accorde & one mynde or ſentence, And to do nothyng of ſtrife or of vayne glory, that is to ſay of hate or diſdayne one of another, or of affectiō to him ſelfe for to ſeme glorious, but ech to preferre other through mekenes and to haue his opinion ſuſpect, and to feare leaſt he hath not obtayned the vnderſtandyng, rather thē of preſumption to his owne witte to deſpiſe & hate the cōtrary party & perſecute as a tyraunt. And in the thyrd of the ſame Paul ſayth, let as many as be perfect (that is to ſay be truly taught) and know the law truly and her office and the office and effect of fayth, and know whiche be good workes before God, and what the intent of them is, let (ſayth he) ſo ſerue as we be come, procede in one rule, that we may be of one accorde.

Now hetherto we be all come, and Fayth onely iuſtifieth what it is to ſay. this generall rule haue we gotten that fayth onely inſtifieth that is to ſay that the ſinne is forgiuen onely for Chriſtes ſake: & againe that our duety is to loue our neighbours no leſſe then Chriſt loued vs, wherfore let vs procede forth in this rule & exhort ech other to truſt to Chriſt & to loue ech other as Chriſt dyd, and in this where in we all agree let vs bewiſe onely & feruēt and ſtriue who ſhalbe greateſt and go formoſt.

And in this which is not opened to all parties, let vs be meeke ſober and cold and keepe our wiſedome ſecret to ourſelues and abyde paciētly till God open it to other alſo.

The cauſe why the third part ſay that this worde (is) compelleth vs not to beleue the bodily preſence of Chriſt to be there is this. The Iewes (ſay they) are wont euer to name the memoriall and ſignes of thinges with the very name of the thyng ſignified that the very name might the better keepe the thyng in mynde. As when Iacob Gene. 32. turned home agayne out of Gene. 32. Meſopotamia ſaw the aūgels of God come agaynſt hym hee called the place where he ſaw thē Mahanaim: An hoſt, becauſe his poſteritie in tyme to come, when they hard the field whiche was none hoſt yet ſo called ſhould aſke why it was ſo named, yt their elders might thereby haue an occaſion to teach that Iacob ſaw there an hoſt of aungels.

And agayn in the ſame chapter whē the aungell that wreſteled with hym had bleſſed hym & was departed, Iacob called the name of the place Pheniell Gods face, that the people in time to come ſhould aſke why it was called Gods face & their Elders ſhould aunſwere becauſe Iacob ſaw there GOD face to face that the name ſhould keepe the thyng in mynde.

And agayne in the 33. where he had Gene. 33. made boughtes, or houſes of boughes for his beaſtes hee named the place Sucoth, that is Boothes.

Item Gene. 33. He bought a parcell of land and built there an alter and called it, the mighty God of Iſraell.

Item Gene. 35. the God of Bethell, Gene. 35. and Geneſis the laſt chapter Ioſeph held a lamentation for his father ſeuen dayes and the people of the countrey called the name of the place Abell Maſrayn the lamentation of the Egyptiās. Now the place was not the lamentation, but ſo called to kepe the lamentation in memorie.

Item Exodus xij. the lambe is called Exod. 12. Peſah, a paſſing by, becauſe the aungell did paſſe by the houſes and hurted not where it was ſlayne, and the bloud ſtriken on the poſtes: that the name ſhould kepe the thyng in memorie.

Item Exod. 29. and Leuit. 8. almoſt euery where the beaſt offered for ſinne is called ſinne, whiche vſe of ſpeakyng Paule vſeth Rom. 9. and 2. Cor. 5. and calleth Chriſt ſinne, whē Chriſt is neither ſinne nor ſinnefull, but an acceptable offeryng for ſinne, & yet he is called our ſinne, becauſe he bare our ſinnes on his backe, and becauſe our ſinnes are cōſumed and made no ſinne in him if we will forſake our ſinnes and beleue in Chriſt for the remiſſion therof. Chriſt is alſo called our righteouſnes to certifie vs that when we haue no righteouſnes of our owne, yet that his righteouſnes is giuen vs to make ſatiſfactiō for our vnrighteouſnes, if we will beleue it.

Item Exodus the 30. The ſinne or Exod. 30. ſinne offeryng is called Atonemēt, and it was yet but a ſigne certifi • ng the cō ſcience, that the aronement was made and that God had forgiuen the ſinne.

Item Iudicum 10. They called the Iudi. 10. name of a certaine Horna, as it were an vtter deſtructiō. Becauſe that they had vtterly deſtroyed man woman & child and all that bare life.

Item Iudicum 15. the place where Iudi. 15. Sampſon killed mē with an Aſſe iawe was called Lehy that is Iaw bone, to kepe the acte in mynde.

Item Iudic. 19. There went a companie Iudic. 19. out of the tribe of Dan and pitched beſides Kyriath Iearym, in Iuda, and the place was called euer after, the hoſt of Dan, onely to keepe the thyng in mynde.

Item 1. Reg. 6. A great ſtone where 1. Reg. 6. God ſlewe fifty thouſand was called the great lamētation. In ſo much that the text ſayth they put the Arke on the great lamentation.

Item. 1. Reg. 7. Samuell pitched a 1. Reg. 7. ſtone on an end, and called it the helpe ſtone, becauſe God had there holpen them and giuen them a great victorie of the Philiſtines.

Item the laſt of the 3. of kinges Sedechias 3. Reg. 22. came to Achab with a couple of hornes on his head, ſaying, With theſe hornes ſhalt thou ſlay the Aſſyrians hee meant not that Achab ſhould take thoſe hornes and gore at the Aſſyriās: But would that he ſhould beleue onely that as a beaſt ſcattereth a cocke of hay with his hornes ſo ſhuld Achab ſcatter the hoſt of the Aſſyrians, with his hoſt.

Item Numeri the. 6. he that voweth Nume. 6. abſtinence muſt let his heare grow to keepe his abſtinence in mynde, and when his abſtinence is out, he is commaunded to ſhaue the head of his abſtinence, and to offer ſuch offeryngs as are there appoynted after that he hath ſhauen of his abſtinence. Loe here, the heare is called his abſtinēce, and is yet but a memorie of his abſtinence.

Item Iere. 7. The Prophet was cō maūded Ierem. 7. to ſhere of his abſtinence and to caſt it away, which abſtinence is but his heare.

Alſo Ezechiell 12. God commaunded Ezech. 12. the Prophet to remoue withall his goodes after ſuch maner as conquerers carie away the people captine frō countrey to coūtrey, and when he had done. The Lord ſayd vnto him, this propheſie is the Capteine or Prince of Ieruſalem, when it was but an exāple to him how he ſhould be ſerued. A ſhort and effectuall collection of the former arguments.

Finally where Mathew and Marke ſay. This cup is my bloud of the new Teſtament. Paule and Luke ſay This cup is the new Teſtament in my bloud. Now muſt the ſence of the woordes of the two firſt Matthew and Marke be all one with the ſences of the woordes of the ij. laſt Luke & Paule. The wordes of Luke and Paule are. This cup is the new Teſtament made in my bloud, or for my bloud ſake.

Now the Teſtament is that hys bloud was ſhed for our ſinnes, but it is impoſſible that the cup or his bloud ſhould be that promiſe. Wherfore the ſence muſt be nedes that it is the memoriall and ſeale of the Teſtamēt onely. And therefore where Mathew and Marke ſay. This cuppe is my bloud of the new Teſtamēt, the ſence muſt nedes be alſo. That it is the memoriall & ſeale therof, onely calling after the vſe of the Hebrues the ſigne with yt name of that which is ſignified that is to ſay, calling the wine whiche onely ſignifieth the bloud with the name of the bloud. And then it followeth that the bread is called his body after the ſame maner becauſe it is the ſigne of his body.

Theſe & like exāples moue the third part to affirme that we be not bound to beleue that the bread is the very body of Chriſte. Though it be ſo called, nor that the bread is tranſubſtantiated into the body. No more thē the things here rehearſed are that they be called or tranſubſtantiated into the very things which they be called.

The other will aunſwere, though An obiectiō made by yt Papiſtes. this memoriall were not the thynges whoſe names they beare yet it wil not follow that it ſhould bee ſo here in the Sacrament: for they that gaue ſuch other names had no power to make the thynges ſo to be: But Chriſt is very God and hath power to make his body to be euery thyng and euery where.

I aunſwere, that God cannot make An aunſwere to yu former obiection. euery of his creatures God, neither cā it bee proued leſſe repugnaunce that a creature ſhould bee euery where then that he ſhould be God.

Moreouer, though God where he appeared to Iacob had pitched a ſtone on an end and called it Gods face, yet had he not bene any more bound to beleue that it had bene the very face of God then if Iacob had done it. The almightynes of GOD ſtandeth not in that hee is able to do all that our fooliſh leude thoughtes may Imagme. But becauſe all power is his & of him and that heè doth all he will and hath made all of naught, and can bryng all to naught agayne. And can do all that includeth not cōtrarie to the truth and veritie that God hath put in his creatures: and becauſe he can do thynges impoſſible for man or any other creature to do or to thinke how they ſhuld be done, therfore he is called the Lord almighty, but becauſe to braule about ſuch poſſibilitie, or impoſſibilitie is the luſt of Sophiſters, and alſo the deſire of the deuill to quench the profeſſion of our Baptiſme and to wipe out the Image of Chriſt out of our hartes, and a thyng endeleſſe: Therfore I compte it wickednes to wade forth in it, and to giue them that ſeeke an occaſion perpetually to ſcold. The negatiue may a man hold till they can proue the affirmatiue.

Moreouer, if bread be the very body of Chriſt, whether abidyng the very body ſtill or tranſubſtantiated, and enioy the glorye of the ſoule of Chriſt and alſo of the Godhead.

It ſemeth impoſſible to be auoyded but that Chriſt was made man & dyed: Alſo bread, whiche ſemeth to ſome a great inconuenience. Howbeit that great proclamation of bread and alſo that high power of Prieſtes aboue all aūgels I admit alſo to anoide all braulyng but one reaſō I haue vnto which I cleaue ſomewhat and it is this.

All that is betwene God and man In excellēt argument. in the Scripture is for mans neceſſitie and not for any nede that GOD hath therof: And other ſpirituall profite can none haue by that fayth in the Sacrament, then to be taught therby to beleue in Chriſt our Sauiour and to do good to his neighbour now is that belefe & loue had as well & rather better as is aboue proued without ſuch fayth with it, Ergo, where the Scripture compelleth to no ſuch beleue it is wickednes to make it a neceſſary article of our fayth, & to ſlay them that cā not thinke that it ought to be beleued.

Notwithſtandyng all theſe reaſons and the damnable Idolatrie which the Papiſtes haue cōmitted with the Sacrament: yet whether they affirme the body and bloud to bee preſent with the bread and wyne or the bread and wyne to be turned and tranſubſtantiated into the body and bloud, I am therewith content (for vnities ſake) if they will there ceaſe, and let him be there onely to reſtifie and conſirme the Teſtament or couenaunt made in Chriſtes bloud and body, for which cauſe onely Chriſt inſtituted the Sacrament. But and if they will rage further with their blind reaſons of their ſubtill ſophiſtrie & deuiliſh Idolatrie, & ſay, where Chriſtes bloud is, there is his body and where his body is, there is his ſoule, & where his ſoule is, there is his godhead & the trimty, the father, the ſonne, & the holy ghoſt and there men ought to pray and ſay. O father whiche art preſent with thy ſonne Chriſt vnder bread & wyne, or in forme of bread & wyne. If (I ſay) they ſo raue, thē as the old Prophet for like Idolatrie demeth God to dwel in the temple or to haue pleaſure in ſacrifice of bloud of goates, ſhepe & calues: Euē ſo deny I the body of Chriſt to be any more in the Sacrament then God was in the goldē calues, which Ieroboham ſet vp to be prayed to, the one in Bethell and the other in Dan for though God bee preſent euery where, yet if heauen of heauens can not compaſſe hym to make hym a dwellyng place (as the Scripture teſtifieth, and much leſſe the temple that was at Ieruſalem, how ſhould he haue a dwellyng place in a litle wafer or crome of bread. God dwelleth not in the temple neither did our fathers, which were of the true faith in the old Teſtamēt pray to God as preſent in the temple, but the name of God onely was in the tē ple 3. of the Kinges 8. and his law and 3. Reg. 8. couenauntes and wonderfull deedes were therin writtē in ſignes and were there preached and teſtified continually of the true Prieſtes and Prophetes vnto the people the fathers of the true fayth came thether.

Furthermore of the ſeruent loue which they had towardes the lawes & couenauntes of God. For the whiche Prophets. Salomō prayed ſo earneſtly vnto the Lord God ſaying. Here thou O God in heauen thy dwellyng place and do all that the ſtraunger calleth to thee for: that all nations of the earth may know the & feare thy name, as do this people Iſraell &c.

Read the third booke of kynges the 3. Reg. 8. 8. chapter when God delighted onely in the fayth of the offerer, whiche beleued in God onely for all mercy, taking the ſacrifice for a ſure token and earneſt of the mercy of God, certified by that ſigne, that God loued them, and was at one with them for Chriſtes ſake to come. As we ſhould be certified by the Sacrament of God with vs for Chriſtes death that is paſt. And Chriſte taught vs in our prayers to looke vp to heauen and ſay, Our father which ar • in heauē, & he him ſelfe in all his prayers did lift vp his eyes to heauē to his father, and ſo did hee when he inſtituted the Sacrament and rehearſed the wordes of the couenaunt ouer bread & wyne as it is written Mathew. 26. Marke. 14. Luke. 22. 1. Cor. 11. in theſe Math. 26. Marke. 14. Luke. 22. 1. Cor. 11. wordes Ieſus tooke bread. &c.

Chriſt though he affirme him ſelfe to be the ſonne of God & his father to be in him, yet he taught not his Diſciples to direct the prayer to the father in him but vp to the father in heauen neither lift he vp his eyes or prayer to his father in the Sacramēt but to his father in heauē. I know diuers, & diuers mē know me which loue me as I do thē, yet if I ſhould pray them whē I mete thē in the ſtrete openly they would abhorre me, but if I pray thē where they be appointed to mete me ſecretly they will here me & accept my requeſt. Euē ſo though gods preſēce be euery where yet will he be prayed ſo, vp to the place onely where he ſhall ſee him, & where he would haue vs for to lōg for to be.

Moreouer if I grannt you that the bloud of Chriſt is in the cup, it will folow that his body is there alſo, neither when I graunt that his body is in the bread, or vnder the forme of bread, will it folow that his ſoule is ther to. Chriſt made ye bread the Sacrament of his body onely wherefore as the bread is no ſimilitude of his bloud. So am I not bound or ought to affirme yt his bloud is there preſēt. And he did inſtitute the wyne to be the Sacramēt of his bloud onely. And happely it was red wyne, yt more louely to repreſēt it. Now as the wine in no ſimilitude doth repreſēt the body, ſo am I not boūd or ought to affirme that his body is there preſent.

Ye ſay that Chriſt is ſo mighty, that though he ſtode mortall before his Diſciples eyes, yet he was able to make ye ſame body yt ſame time to be in the Sacrament immortall, & to be vnder euery litle peece of bread or of the Sacramēt though it be no greater thē a mote in the ſonne and that as lōg as great & thicke as he ſtode before them. If hee wereſo mighty, why is he not as mighty to make his bloud to bee alone and his body alone? hys bloud, body, and ſoule were ech alone at his death, and while the body lay in the ſepulchre.

Finally Chriſt ſaid this is my bloud that ſhalbe ſhed: Ergo, it is true now, this is my bloud that was ſhed. Now the bloud of Hayles and the bloud that is in many other places men ſay is the bloud that was ſhed, Ergo, that bloud is in the Sacrament if any be, but I am not bound to beleue or ought to affirme, that the bloud that is at Hayles is anymate with the ſoule of Chriſt, or that his body is there preſent.

Wherfore to auoid this endles braulyng whiche the deuils no doubt hath ſtirred vp to turne yt eyes of our ſoules frō the euerlaſtyng couenaūt made vs in Chriſtes bloud & body & to noſſell vs in Idolatry, which is truſt & confidēce in falſe worſhippyng of God & to quēch firſt the faith to Chriſtward and thē the loue due to our neighbour therfore me thinketh that the party yt hath profeſſed ye faith of Chriſt, & the loue of his neighbour ought of denty to beare ech other as lōg as the other opiniō is not plaine wicked through falſe Idolatrie nor cōtrary to the ſaluation that is in Chriſt, nor agaynſt the opē & manifeſt doctrine of Chriſt and his Apoſtles nor contrary to the generall articles of the fayth of the generall Churche of Chriſt, which are confirmed with open Scripture. In whiche articles neuer a true Church in any land diſſenteth.

There be many textes of the Scripture & therefore diuerſly expounded of holy doctours & takē in cōtrary ſēces, whē no text hath cōtrary ſēces in dede or more thē one ſingle ſence & yet that hurteth not, neither are ye holy doctors therfore heretikes, as the expoſitiō deſtroyeth not the faith in Chriſtes blud nor is cōtrary to the opē ſcripture or general articles. No more doth it hurt to ſay that the body & bloud are not in the Sacramēt. Neither doth it helpe to ſay they be there, but hurt excedingly, if ye inferre yt the ſoule is there to, and that God muſt be there prayed to when as our kingdome is not on the earth, euē ſo we ought not to direct our prayers to any God in earth but vp where our kyngdome is. And whether our redemer & ſauiour is gone & there ſitteth on the right hand of his father to pray for vs, & to offer out prayers vnto his father & to make thē for his ſake acceptable: neither ought he yt is bound vnder paine of dānatiō to loue his brother as Chriſt loued him, to hate to perſecute & to ſlay his brother for blind zeale to any opiniō that neither letteth nor hindereth to ſaluatiō that is in Chriſt: As they which pray to God in the Sacramēt not onely do: but alſo through that opinion, as they haue loſt loue to their neighbours: euen ſo haue they loſt the true fayth in yt couenaūt made in Chriſtes bloud and body. Which couenaunt onely is yt which ſaueth. And to teſtifis this was the ſacramēt inſtitute onely.

¶ FINIS.

A Letter ſent from William Tyndall, vnto Iohn Frith, being priſoner in the Tower of London.

THe grace and peace of God our father and of Ieſus A letter of Maiſter Tyndall to M. • r •• h. Chriſt our Lord, be with you Amen. Dearely beloued brother Iohn. I haue heard ſay, how that hypocrites nowe that they haue ouercome that great buſines which letted thē at the leaſt way, haue brought it at a ſtay, they returne to their old nature agayne. The will of God be fulfilled, and that which he hath ordeyned to be ere the world was made, that come, and his glory reigne ouer all.

Dearely beloued, how euer the matter be, commit your ſelfe wholy and onely vnto your moſt louing father, & moſt kinde Lorde, and feare not men that threat, nor truſt men that ſpeake fayre: but truſt him that is true of promiſe, and able to make his worde good. Your cauſe is Chriſtes Goſpell, a light that muſt be fedde with the bloud of fayth. The lampe muſt be dreſſed and ſnuffed dayly, and that oyle poured in euery euening and morning, that the light goe not out. Though we be ſinners, yet is the cauſe right. If when we be buſteted 1. Pet. 2. for well doing, we ſuffer paciently and endure, that is acceptable to God: for to that ende we are called. For Chriſt alſo ſuffered for vs, leauing vs an example that we ſhould follow his ſteps, who did no ſinne. Hereby haue we perceaned 1. Ioh. 5. loue, that he layed downe his lyfe for vs: Therefore we ought alſo to laye downe our liues for the brethern. Reioice and be glad, for great is your reward in heauen. Math. 5. Rom. 8. Phil. 3. For we ſuffer with him, that we may alſo be glorified with him: Who ſhall chaunge our vile body, that it may be faſhioned like vnto his glorious body, according to the working wherby he is able euen to ſubiect all thinges vnto hym.

Dearely beloued, be of good courage, and comfort your ſoule with the hope of this Boldnes of ſpirite. high reward, and beare the Image of Chriſt in your mortall body, that it may at his comming be made like to his, immortall: and folow the example of all your other dear Weunde not conſcience. brethren, which choſe to ſuffer in hope of a better reſurrection. Kéepe your conſcience pure and vndefiled, and ſay againſt that nothing. Sticke at neceſſarie thinges, and remēber the blaſphemies of the enemies of Chriſt, ſaying: they finde none but that will Standing vpō thinges neceſſary. abiure rather then ſuffer the extremitie. Moreouer, the death of thē that come againe after they haue once denyed, thouh it be accepted with God, and all that beléeue, yet is Death after denying, euill ſpoken of by the aduerſaries. it not glorious, for the hipocrites ſay, he muſt néedes dye, denying helpeth not: But might it haue holpen, they would haue denyed fyue hundred tymes: but ſeing it would not helpe them, therefore of pure pride, and mere malice togither, they ſpeake with their mouthes, that their conſcience knoweth falſe. If you geue your ſelfe, caſt your ſelfe, yelde your ſelfe, commit your ſelfe wholy and onely to your louyng father: then ſhall his power be in you and make you ſtrong, and that ſo ſtrong, that you ſhall féele Obedience of God. no payne: which ſhould be to an other preſent death: and his ſpirit ſhall ſpeake in you, and teach you what to aunſwere, according to his promiſe. He ſhall ſet out his trueth by you wonderfully, and worke for you aboue all that your hart can imagine: Yea, & you are not yet dead, though the hipocrites all, with all they can make, haue ſworne To looke for no mās helpe, bringeth Gods helpe. your death. Vna ſalus victis nullam ſperare ſalutem: To looke for no mans helpe, bringeth the helpe of God to them that ſeeme to be ouercome in the eyes of the hipocrites: Yea it ſhall make God to cary you through thicke and thinne for his truethes ſake, in ſpite of all the enemies of his trueth. There falleth not an heare till his houre be come: Conſlancie in ſtāding. Pacience in ſuffering. and when his houre is come, neceſſitie caryeth vs hence though we be not willing. But if we be willing, then haue we a reward and thanke.

Feare not threatning therfore, neither be ouercome with ſweete wordes: with which twayne, the hipocrites ſhall aſſayle you. Neither let the perſwaſions of worldly wiſedome beare rule in your hart: No, though they be your frendes that counſayle you. Let Bilney be a warning to you. Let not their viſure beguile your eyes. Let not your body Bylney. ſaint. He that endureth to the ende ſhall be ſaued. If the payne be aboue your Perſeueraunce to the end. Math. 21. ſtrength, remember: Whatſoeuer, you ſhall aſke in my name, I will geue it you. And pray to your father in that name, and he will eaſe your payne, or ſhorten it. The Lord of peace, of hope, and of fayth, be with you. Amen. William Tyndall.

TWo haue ſuffered in Antwarpe, In die ſancta Crucis, vnto the great glory of the Two Martyrs at Antwerpe. Foure martyrs in Flaūders, and one at Luke. Perſecutiō at Ro • ne. Fiue Doctours at Paris takē for ye Goſpell. Goſpell: foure at Riſelles in Flaunders, and at Luke hath there one at the leaſt ſuffered, and all ni ye ſame day. At Roan in Fraunce they perſecute. And at Paris are fiue doctours taken for the Goſpell. Sée, you are not alone: Be cherefull and remember that among the hard harted in England, there is a number reſerued by grace: for whoſe ſakes if neede be, you muſt be ready to ſuffer. Syr if you may write, how ſhort ſo euer it be, forget it not, that we may knowe how it goeth with you, for our hartes eaſe. The Lord be yet agayne with you, with all his plenteouſnes, and fill you ye you flow ouer. Amen.

If when you haue read this, you may ſend it to Adrian, doe I pray you, that he may know how that our hart is with you.

George Ioye at Candelmaſſe being at Barrow, Printed two leaues of Geneſis in a greate forme, and ſent one Copy to the King, and an other to the newe Quéene, with a letter to N. for to deliuer them: and to purchaſe licēce, ye he might ſo goe through all the Bible. Out of that is ſprong the noyſe of the new Bible: and out of that is the greate ſéeking for Engliſhe bookes at all Printers & Booke bynders in Antwarpe, and for an Engliſh Prieſt ye ſhoulde Printe. This chaunced the ix. day of May. Syr your wife is well content with the will of God, and would not for her ſake, haue ye glory of God hindred.

William Tyndall.

An other notable and worthy Letter of maiſter William Tyndall ſent to the ſayd Iohn Frith, vnder the name of Iacob. ¶ The grace of our Sauiour Ieſus, his pacience, mekenes, humblenes, circumſpection, and wiſedome be with your hart. Amen.

DEarely beloued brother In other Letter of M. Tyndall. Iacob, myne hartes deſire in our Sauiour Ieſus is, that you arme your ſelfe with paciēce, and be cold, ſober, wiſe and circumſpect, & that you keepe you alow by the ground, auoydyng hygh queſtions that paſſe the common capacitie. Hygh queſtions to be auoyded. But expounde the law truly, and open the vayle of Moſes to condemne all fleſh, and proue all mē ſinners, and All deedes before they bee iuſtified by fayth are ſinne. all deedes vnder the law, before mercy haue taken away the condēnation ther of, to be ſinne and damnable. And then as a faythfull Miniſter, ſet abroch the mercy of our Lord Ieſus, and let the wounded cōſciences drinke of the water of him. And then ſhall your preachyng be with power, and not as the doctrine of the hypocrites: and the ſpirite of God ſhall worke with you, and all cōſciences ſhall beare recorde vnto you, & feele yt it is ſo. And all doctrine Preachyng the law of God, and mercy of Chriſt. that caſteth a miſte on thoſe two, to ſhadow and hyde them, I meane the law of God and mercy of Chriſt, that reſiſt you withall your power. Sacraments without ſignificatiō refuſe. If they put Sacramēts without ſignifications to be refuſed. ſignifications to them, receiue them, if you ſee it may helpe though it bee not neceſſarie.

Of the preſence of Chriſtes body in M. Tynball he • e beareth with tyme. the Sacrament, medle as litle as you can, that there appeare no diuiſion amōg vs. Barnes will be whote agaynſt you. The Saxons be • ore on the affirmatiue, whether conſtant or obſtiuate, I omit it to God. Philippe Melancton is ſayd to be with the French king. There be in Antwerpe that ſay, they ſaw him come into Paris with an c. and l. horſes, and that they ſpake with hym. If the Frenchmen receiue the worde of God, hee will plant the affirmatiue in them. By the affir •… he •… neth the •… on which M. Luther & the • axōs be hold of the Sacrament. George Ioye would haue put foorth a treatiſe of the matter, but I haue ſtopt hym as yet, what he will doe if he get money, I wotte not. I beleue he wold make many reaſōs litle ſeruyng to the purpoſe. My mynde is, that nothyng be put forth till we heare how you ſhal haue ſpede. I would haue the right vſe preached, and the preſence to be an indifferēt M. Tyndall a •… beareth wt tyme. thyng, till the matter might be reaſoned in peace at layſure, of both parties. If you be required, ſhew the phraſes of the Scripture, and let them talke what they will. For as to beleue yt God is euery where, hurteth no mā that worſhyp him no where but within, in the hart, in ſpirite and verity: euē ſo to beleue that the body of Chriſt is euery where (though it can not be proued) hurteth no man that worſhippeth Vbiquetie can not be proued. hym no where ſaue in the fayth of hys Goſpell. You perceiue my minde: how beit if God ſhew you otherwiſe, it is free for you to do as he moueth you.

I geſſed long ago that God would ſend a daſing into the head of the ſpiritualtie, to be catched thē ſelues in their owne ſubtiltie, and I truſt it is come to paſſe. And now me thinketh I ſmel a counſayle to be takē, litle for their profites in time to come. But you muſt vnderſtand, that it is not of a pure hart & for loue of the truth, but to aduenge thē Eating the whores fleſh, is to ſpoyle the Popes Churche▪ onely for y• praye and ſpoyle ther of. ſelues, and to eate the Whores fleſh, & to ſuck the marow of her bones. Wherfore cleaue faſt to the rocke of the helpe of God, & commit the end of all things to hym: and if God ſhall call you, that you may then vſe the wiſedome of the worldly, as farre as you perceiue the glory of God may come therof, refuſe it not: and euer among, thruſt in, that Worldly wiſedome ſo farre as it may ſerue to Gods glorie, may be vſed. the Scripture may bee in the mother toung, and learning ſet vp in the Ʋniuerſities. But and if ought be required contrary to the glory of God and hys Chriſt, thē ſtand faſt, and commit your ſelfe to God, and bee not ouercome of mens perſuaſions, which happely ſhal ſay: we ſee no other way to bryng in the truth.

Brother Iacob, beloued in my hart, there lyueth not in whom I haue ſo good hope and truſt, and in whō myne hart reioyſeth and my ſoule comforteth her ſelfe, as in you: not the thouſand part ſo much for your learnyng, and what other giftes els you haue, as that you wil crepe alow by the ground, and Low wa • kyng. walke in thoſe thinges that the conſcience may feele, and not in the imaginations of the brayne: in feare and not in boldnes: in open neceſſary things, and not to pronounce or define of hyd ſecretes, or thynges that neither helpe or hinder whether they be ſo or no: in vnitie and not in ſeditious opinions: in ſo much that if you be ſure you know, yet in thinges that may abyde layſure, you wil deferre, or ſay (till other agree with you) me thinke the text requireth this ſenſe or vnderſtandyng: yea and that if you be ſure that your part be good, and in other hold the contrary, yet if it be a thyng that maketh no matter, you will laugh and let it paſſe, and referre the thyng to other men, and ſticke you ſtifly and ſtubburnely in earneſt and neceſſary thynges. And I truſt ye be perſuaded euē ſo of me. For I call God to The vpright handlyng in the tranſlation of M. Tyndall. recorde againſt ye day we ſhall appeare before our Lord Ieſus, to geue a recknyng of our doings, that I neuer altered one ſillable of Gods word agaynſt my cōſcience, nor would this day, if all that is in the earth, whether it be pleaſure, honour or riches, might be geuen me. Moreouer I take God to recorde to my conſcience, that I deſire of God to my ſelfe in this world no more, then that without whiche I can not keepe hys lawes.

Finally, if there were in me any gift that could helpe at hand, & ayde you if nede required: I promiſe you I would not be farre of, and commit the end to God: my ſoule is not faynt, though my body be wery. But God hath made me euill fauoured in this world, and without grace in the ſight of mē, ſpechles and rude, dull & ſlow witted: your parte ſhalbe to ſupply that lacketh in A low hart maketh a man hygh with God. me, remembryng, that as lowlynes of hart ſhall make you hygh with God, euen ſo mekenes of wordes ſhal make Authoritie is the glory of age. you ſinke into the hartes of men. Nature geueth age authoritie, but mekenes is the glory of youth, and geueth Meekenes is the glory of youth. thē honour. Aboundaunce of loue maketh me excede in bablyng.

Syr as concernyng Purgatory, and many other things, if you be demaunded, you may ſay, if you erre, the ſpiritualtie hath ſo le • you, & that they haue taught you to beleue as you do. For they preached you all ſuch thynges out of Gods word, and alledged a thouſād textes, by reaſon of which textes you beleued as they taught you. But now you finde thē lyers, and that the textes meane no ſuch thynges, and therfore you can beleue no longer, but are as you were before they taught you, and beleue no ſuch thing. Howbeit you are ready to beleue, if they haue any other way to proue it. For without profe Purgatory hath no profe by Scripture. you can not beleue thē, when you haue founde them with ſo many lyes. &c. If you perceiue wherin we may helpe, other in being ſtill, or doyng ſomewhat, let vs haue word, and I will do myne vttermoſt.

My Lord of London hath a ſeruaūt called Iohn Tiſen with a red beard, and a blacke reddiſh head, and was once my ſcholler, he was ſeue in Antwerpe, but came not among the Engliſhmen: whether hee is gone an Embaſſadour ſecret, I wote not.

The mighty God of Iacob be with you to ſupplant his enemies, and geue you the fauour of Ioſeph: and the wiſedome, & the ſpirite of Stephen, be with your hart and with your mouth, and teach your lippes what they ſhall ſay, and how to aunſwere to all thynges. He is our God if we deſpayre in ourſelues, and truſt in him: and his is the glory. Amen. William Tyndall.

¶ I hope our redemption is nigh.

¶ This letter was written. an. 1533. in the moneth of January. Whiche letter although it do pretende the name of Iacob, yet vnderſtand (good reader) that it was written in very deede to Iohn Frith, as is aboue told thee. For more profe and euidence whereof read Frithes booke of the Sacrament, and there thou ſhalt finde a certeine place of this Epiſtle repeted word for word, beginning this: I call God to recorde, agaynſt the day, we ſhall appeare before our Lord Ieſus to geue a rekening of our doings, that I neuer altered one ſillable of Gods word agaynſt my conſcience &c. Whiche Epiſtle Iohn Frith him ſelfe witneſſeth that he receaued from Tyndall as in hys teſtimonie aboue appeareth.

The end of all M. William Tindals workes, newly Imprinted, accordyng to his firſt copies, which he himſelfe ſet forth. Gods name be bleſſed for euer. Amen.

☞ Here foloweth a ſhort and pithy treatiſe touching the Lordes Supper, compiled, as ſome do gather, by M. William Tyndall, becauſe the methode and phraſe agree with his, and the tyme of writyng are concurrent, which for thy further inſtruction & learnyng (gentle Reader) I haue annexed to his workes, le • t the Church of God ſhould want any of the paineful trauels of godly men, whoſe onely care & endeuour was to aduaunce the glory of God, & to further the ſaluation of Chriſtes flocke committed to their charge.

The Supper of the Lord. After the true meanyng of the vi. of Iohn and the xi. of the firſt Epiſtle to the Cor. And incidently in the expoſition of the Supper is confuted the Letter of Maſter More agaynſt Iohn Frith. Anno. 1533. the v. day of Aprill.

WHen Chriſt ſawe thoſe glottons ſeekyng theyr bellyes flockyng, ſo faſt vnto him, after his wō ted maner (the occaſion taken to teach & preach vnto them of the thing now moued) he ſayd. Ʋerely verely I ſay vnto you: ye Iohn. 6. ſeeke me not becauſe ye haue ſene my miracles, but becauſe ye haue eaten of the loaues and were well filled. But as for me, I am not commen into this world onely to fill mens bellyes: but to fede and ſatiſfie their ſoules. Ye take great paines to folow me for the meate of your bellyes: but oh ſloughardes, worke, take paynes & labour rather to get that meate that ſhall neuer periſh. For this meate that ye haue ſought of me hetherto, periſheth with your bellyes: but the meate that I ſhall giue you, is ſpirituall, and may not periſh, but abideth for euer, giuyng lyfe euerlaſtyng. For my father hath conſigned and confirmed me with his aſſured teſtimonie, to bee that aſſured ſauyng health and earneſt peny of euerlaſtyng life. When the Iewes vnderſtode not The Iewes wer blynd and ignorant, & vnderſtode not the wordes of Chriſt. what Chriſt meant, biddyng them to woorke and labour for that meate that ſhould neuer periſhe, they aſked hym, what ſhal we do, that we might worke the workes of God? ſuppoſing that he had ſpoken of ſome outward woorke required of them. Wherfore Ieſus aū ſwered, ſaying. Euē this is the worke of God, to beleue and truſt in him whō the father hath ſent. Lo, here may ye ſee The true worke that is acceptable before God. that worke of God which he requireth of vs, euen to beleue in Chriſt. Alſo cō ſider agayn what this meate is, which he bad them here prepare and ſeeke for, ſaying: worke, take paynes and ſeeke for that meate &c. and thou ſhalt ſee it none other meate then the belief in Chriſt: wherfore he cōcludeth, that this meate ſo oft mencioned, is fayth: of the whiche meate ( • ayth the Prophet) the Abacuk. 2. iuſt liueth. Fayth in him is therfore the meate whiche Chriſt prepareth & dreſſeth ſo purely: poulderyng and ſpicyng it with ſpirituall Allegories in all this Chapter folowyng, to giue vs euerlaſtyng life through it.

Then ſayd the Iewes vnto hym. The Iewes deſire a ſig • e or token whereby they might beleue that he was Chriſt. What token doeſt thou whereby we might know that we ſhould beleue in thee? Do ſomwhat that we might beleue in thee? what thyng workeſt thou that we might know thee to be God? Thou knoweſt well inough that our fathers did eate bread or Māna in the deſerte, as it is written, hee gaue them bread from aboue. Ieſus aunſwered. Ʋerely verely I ſay vnto you: Moſes gaue ye not that bread from heauē: for Pſal. 7. though it fell downe from the ayre: yet was it not heauēly foode for it dyd but feede the belly: but this bread of God that is deſcended from heauen (whom my father giueth) refreſheth the ſoule ſo aboundauntly, that it geueth life vn to the world. When the Iewes vnderſtode not this ſaying, whiche was nought elles then the declaryng of the Goſpell (for by the eatyng of this bread hee meant that belefe of this his Goſpell) they ſayd. Syr, giue vs this bread euermore. Ieſus ſayd vnto thē. Chriſt required of the Iewes to haue fayth and truſt in hym. I am the bread of life, and who ſo commeth to me, ſhall not hunger: & who ſo beleueth in me ſhal neuer thyrſt. When the Iewes hard Chriſt ſay, the bread that deſcended from heauē ſhould giue lyfe to the world: they deſired to haue this bread giuen them for euer. And Ieſus perceiuing that they vnderſtode not the ſence of this Goſpel: he expoū ded Chriſt explaneth & ſheweth him ſelfe to the Iewes. vnto them who was this ſo liuely bread that giueth life to all the world, ſaying. I am the bread of life, and who ſo commeth to me, that is to ſay, who ſo is graffed and ioyned to me by faith, ſhall neuer hunger, that is, who ſo beleueth in me is ſatiſfied. It is fayth therefore that ſtancheth this hunger and thyrſt of the ſoule. Fayth it is therfore in Chriſt that filleth our hungry hartes, ſo that we cā deſire none other, Fayth onely apprehē deth Chriſt and all hys benefites. if we▪ once eate & drinke him by fayth, that is to ſay, if we beleue his fleſh and body to haue bene broken & his bloud ſhed for our ſinnes. For then are our ſoules ſatiſfied and we be iuſtified.

Ouer this, it foloweth: But I haue told you this, becauſe ye looke vppon me, and beleue me not, that is, ye be offended that I ſayd, he that commeth to me ſhall neither hunger nor thyrſt, ſeyng that your ſelues beyng preſent, be yet both hungry and thyrſtie. But this Chriſt rebuketh the incredulitie and lacke of fayth in the Iewes commeth becauſe ye haue ſene me with your bodily eyes, and yet ſee me & beleue not in me: but I ſpeake not of ſuch ſight nor commyng, but of the ſight of fayth, which who ſo hath, he ſhall haue none other deſire, he ſhall not ſeeke by night to loue an other before whom be would lay his grief. He ſhal not runne wandering here and there to ſeke dead ſtockes and ſtones: for he is certified by his • ayth to whom hee ſhall cleaue, he is coupled by fayth vnto me his very ſpouſe & liuely foode, the onely treaſure of his ſoule, neuer more to thyrſt for any other. This light of fayth ye haue not, for ye beleue not nor truſt in me: wherfore ye vnderſtand not how I am the very bread and meate of your ſoules, that is to ſay, your faith & hope. And the cauſe of this your blyndnes is All that the father draw come vnto Chriſt (I will not ſay ouer hardly to you) that the father hath not drawne you in to the knowledge of me, or els ye had receiued me. For all that the father giueth me, muſt come vnto me. And as for me, I caſt out no mā that commeth to me: For I am not come downe frō heauen to do my will, whiche ye attribute vnto me as vnto eche any other man, for I am verely a very man: & accordyng to that nature I haue a ſpeciall proper will: but much more obediēt to my father, then one of you. For your Chriſte came from heauē into earth to fulfill the will of his father. will oft reſiſteth and repugneth Gods will, but ſo doth mine neuer. I am therfore come downe to doe his will that hath ſent me. And to do you to witte what his will is. This (I ſay) is my fathers will yt hath ſent me. That of all that he hath giuē me, I lee • e none: but muſt rayſe hym vp agayne in the laſt day: and to be playne. This is the will of him that ſent me. That who ſo ſeeth (that is to know) the ſonne and beleueth in him, he ſhall haue lyfe euerlalaſtyng: and I ſhall ſtyrre hym vp in ye laſt day. Here may ye ſee what meate he ſpeaketh of. God ſent his ſonne into this world, that we might liue thorough him. Who liueth by him? They that eate his fleſh & drinke his bloud. Who eate his fleſh & drinke his bloud? He. y• beleueth Chriſtes death to be for the remiſſiō of his ſinnes the ſame cateth y• fleſhe & drinketh the bloud of Chriſt. They that beleue his body crucified & his bloud ſhed for their ſinnes: theſe clea • e vnto his gracious fauour. But how could they cleane thus vnto him except they knew him? And therfore he added ſaying. Euery man that ſeeth the ſonne, that is to ſay, vnderſtandeth wherfore the ſonne was ſent into this world and beleueth in him ſhall haue euerlaſtyng lyfe.

Here it appeared to the carnall The cauſe of ye Iewes murmur. Iewes that Chriſt had taken to much vpon him ſelfe, to ſay: I am the bread of lyfe, which am come downe frō heauen to giue life to the world wherfore the fleſh, that is to ſay the Iewes now murmured, and no • maruelled (as M. More ſheweth his owne dreame to an other text folowyng whiche I ſhall touch anone) they murmured at this ſaying of Chriſt. I am the bread which am come from heauen, ſaying, Is not this Ieſus Ioſephes ſonne whoſe father & mother we know well inough? How then ſayth he, I am come from heauen? Ieſus aūſwered ſaying, Murmour Chriſt reproueth the murmuryng of the Iewes. not among your ſelues: Heard ye not what I told you euen now? All that my father giueth me, come to me? your vnbelefe (wherof foloweth this falſe vnderſtanding of my wordes ſpiritually ſpoken) compelleth me to tell you one thyng more thē once or twiſe. This therfore it is: No mā may come to me the onely earneſt peny & pledge▪ of your saluatiō, vnleſſe my father that ſent me draw him: and whō he draweth vnto me, that is, ioyneth vnto me by fayth, him ſhall I ſtyrre vp in the laſt day. I wonder that ye take my wordes ſo ſtraungely, beleuyng them to be ſome hard r • dels, or darke parables, when I ſay nothyng els, thē that is written in your owne Prophetes, both in Eſay, and Ieremy, ſaying, that Eſay. 54. Ierem. 31. all ſhall be taught of the Lord. Sith euē your Prophetes teſtifie this knowledge to be giuē you of my father: what can be ſpokē more playnly then to ſay: what my father giueth me, that commeth to me? or this, no man may come to me, except my father draw him. And yet haue it more manifeſtly. Who ſo hath heard my father, and is learned of Iohn. 6. him, he commeth to me as vnto the very onely anker of his ſaluation. Not that any man hath ſene the father, leſt peradnenture ye miſtake theſe wordes to heare, and to learne, as though they pertemed to the outward ſenſes, and not rather to the mynde and inward illuminyng of the ſoule. For no man euer ſaw the father, although he worke ſecretly vpon his hart, ſo that what ſo euer hee willeth, we muſt heare and learne. No man (I ſay) ſeeth him, but he that is ſent of God, as I ſayd before of my ſelfe, he it is that ſeeth the father. Now therfore ſay I vnto you, verely, All that beleue & hope in Chriſt haue euerlaſtyng life. verely, as playnly, yt who ſo beleueth & truſteth in me, he hath life euerlaſting. Now haue ye yt ſumme of this my doctrine, euē my very goſpel ye whole tale of all my legacy and meſſage wherfore I am ſent into the world. Had M. More M. More had not the vnderſtandyng of the ſcriptures. 1. Cor. 11. vnderſtode this ſhort ſentence, (who ſo beleueth in me hath life euerlaſtyng) & knowne what Paule with the other Apoſtles preached: eſpecially Paul being a yeare & a halfe amōg the Corinthiās, determinyng not, neither preſumyng to haue knowē any other thyng to be preached them (as him ſelfe ſaith) then Ieſus Chriſt, & that he was crucified. Had M. More vnderſtand this point, he ſhould neuer haue thus blaſphemed Chriſt & his ſufficiēt Scriptures, neither haue ſo belyed his Euāgeliſtes & holy Apoſtles, as to ſay, they wrote not all thinges neceſſary for our ſaluation, but left out things of neceſſitie to be beleued, makyng Gods holy teſtamēt inſufficient & vnperfite. Firſt reueled vnto our fathers, written oft ſence by Moyſes, and then by his Prophetes, and at laſt written both by his holy Euangeliſtes and Apoſtles to. More is a mocker.

But turne we to Iohn agayne & let More mocke ſtill & lye to. I am y• bread of life ſaith Chriſt. And no mā denyeth y• our fathers & elders did eate Manna in the deſert, & yet are they dead. But he that eateth of this bread: that is to ſay, beleueth in me, he hath life euerlaſtyng. For it is I that am this liuely bread, which am come from heauen, of whom who ſo eate by faith, ſhal neuer The eating or the bread of Chriſt is onely to beleue in Chriſtes • eath. dye. Here therfore it is to be noted diligently y• Chriſt meaneth, as euery mā may ſee, by y• eating of this bread none other thyng then the belefe in him ſelf, offred vp for our ſinnes: whiche faith onely iuſtifieth vs. Whiche ſentence to declare more playnly, & that he would haue it noted more diligently, he repeteth it yet agayn, ſaying: It is I yt am the liuely bread which am come down frō heauē: who ſo eateth of this bread, ſhall liue euerlaſtingly. And to put you cleare out of doubt, I ſhall ſhew you in few wordes, what this matter is, & by what wayes I muſt be the Sauiour & redemer of the world, to giue it this life ſo oft rehearſed: & therfore now take good heede. This bread which I How the bread ſignifieth and ſheweth Chriſtes •… eſh. ſpeake of ſo much & ſhall giue it you: it is myne owne fleſh: which I muſt lay forth & pay for the life of y• world. Here it is now manifeſt, that he ſhould ſuffer death in his own fleſh for our redēptiō to geue vs this life euerlaſtyng. Thus now may ye ſee how Chriſtes fleſhe, Chriſtes fleſh is the ſpirituall foode of ou • ſoules. which he called bread, is the ſpirituall foode & meate of our ſoules. Whē our ſoules by fayth ſee God the father not to haue ſpared his onely ſo deare beloued ſonne, but to haue deliuered him to ſuffer that ignominious & ſo paynefull death, to reſtore vs to lyfe: thē haue we eaten his fleſh, and dronken his bloud, aſſured firmely of the fauour of God, ſatiſfied & certified of our ſaluation.

After this communication, that he ſayd. The bread whiche I ſhall geue you is my fleſh, whiche I ſhall pay for the lyfe of the world: yet were the carnall Iewes neuer the wiſer. For their The obſtinate & wilfull blyndnes of the Iewes. vnbelief and ſturdy hatred, would not ſuffer the very ſpirituall ſence & mynde of Chriſtes wordes to enter into theyr hartes. They could not ſee that Chriſtes fleſh broken and crucified, and not bodely eaten, ſhould be our ſaluation, and this ſpiritual meate: as our ſoules to bee fed and certified of the mercy of God, and forgiuenes of our ſinnes thorough his paſſion: and not for any eatyng of his fleſhe with our teeth. The The malice of the Iewes, toward our Sauiour Chriſt. more ignoraunt therfore & fleſhly they were, the more fierce were they full of indignatiō, ſtriuyng one agaynſt an other, ſaying. How may this felow geue vs his fleſh to eate it? They ſtoke faſt yet in his fleſhe before their eyes: thoſe fleſhly Iewes. Wherfore no maruell though they abhorred the bodely eatyng thereof: although our fleſhly Papiſtes (beyng of the Iewes carnall The carnal Papiſtes ceaſſe not ſtill to offer hym. Hebr. 10. opinion) yet abhorre it not, neither ceaſſe they dayly to crucifie and offer him vp agayne, which was once for euer and all offred as Paule teſtifieth. And euen here, ſith Chriſt came to teache, to take away all doubt, and to breake ſtrife, he might (his wordes otherwiſe declared, then he hath & will here after expounde them) haue ſoluted their queſtion: ſaying, if he had ſo ment as More meaneth, that he would haue bene conuayed and conuerſed (as our iugglers ſleighly can conuaye him with a few woordes) into a ſingyng loafe: or els (as the Thomiſticall Papiſtes Thomiſtes be y• ſchole Doctours. ſay) bene inuiſible with all his dimenſioned body vnder the fourme of bread tranſubſtantiated into it. And after a like Thomiſticall myſtery, the wyne tranſubſtantiated to, into hys bloud ſo that they ſhould eate his fleſh and drinke his bloud after their owne carnall vnderſtanding, but yet in an other forme, to put away all grudge of ſtomacke. Or ſith S. Iohn (if he had vnderſtode his maiſters minde, and tooke vpon hym to write his wordes) would leaue this Sermon vnto the world to be read: he might now haue deliuered vs and them frō this doubt. But Chriſt would not ſo ſatiſfie theyr queſtion: but aunſwered. Ʋerely verely I ſay vnto you: except ye eate the fleſhe of the ſonne of man and drinke his bloud, ye ſhall not haue that life in your ſelues. He that eateth my fleſh and drinketh my bloud, hath lyfe euerlaſting: Chriſt in ſaiyng y• hys fleſh is very meate doth not ſay that bread ſhalbe tranſubſta •• ated into hys fleſh. and I ſhall ſtyrre him vp in the laſt day: for my fleſh is very meate and my bloud the very drinke. He ſaith not here that bread ſhalbe tranſubſtanciated or conuerted into his body, nor yet the wyne into his bloud. But now cō ferre this ſaying to his purpoſe at the begynnyng: where he had them worke for that meate that ſhould neuer periſh tellyng them, that to beleue in hym whom God hath ſent, was the worke of God. And who ſo beleueth in hym ſhould neuer thyrſt nor hunger, but haue lyfe euerlaſtyng. Conferre alſo Chriſtes wordes are ſpirituall & not carnall. this that foloweth and then ſhalt ſee it playne, that his wordes be vnderſtand ſpiritually of the belefe in his fleſh crucified, and his bloud ſhed, for which belefe we bee promiſed euerlaſtyng lyfe: hym ſelfe, ſaying. Who ſo beleueth in me hath life euerlaſtyng. Here therfore their queſtiō (how may this man giue vs his fleſh to eate it) is ſoluted: euen when he gaue his body to be broken, & his bloud to be ſhed. And we eate and drinke it in deede, whē we beleue ſtedfaſtly that hee dyed for the remiſſion of our ſinnes: Auſten and Tertullian to witneſſe.

But here maketh More his argument agaynſt the young man. Becauſe the Iewes maruelle • at this ſaying: My fleſh is very meate, and my bloud drinke. And not at this: I am the dore, and the very vyne: therefore this text (ſayth he) My fleſh is &c. muſt be vnderſtand after the litterall ſence, that is to wirte: euē as the carnall Iewes vnderſtode it, murmuring at it, beyng offended, goyng their wayes frō Chriſt, for their ſo carnall vnderſtandyng therof. And the other textes. I am the dore. More declareth hys ignoraunce and wilfull blyndnes. &c. muſt be vnderſtand in an Allegory and ſpituall ſence, becauſe his hearers maruelled nothyng at the maner of the ſpeach. Loe Chriſten Reader, here haſt thou not a • aſt: but a great tunne full of Mores miſchief and pernicious peruertyng of Gods holy worde: and as thou ſeiſt him here falſely & peſtilently deſtroy the pure ſence of Gods worde, ſo doth hee in all other places of hys bookes. Firſt where he ſayth they marueiled at this Chriſtes ſaying. My fleſh is very meate. &c. that is not ſo, neither is there any ſuch worde in the text, except More reporteth the Scriptures vntruly. More will expounde Murmurabant, ideſt, mirabantur, they murmured, that is to ſay, they marueiled, as he expoū deth. Oportet, ideſt, expedit & conuenit. He muſt dye, or it behoueth him to dye, that is to ſay, it was expedient and of good cōgruence that he ſhould dye. &c. Thus this Poete may make a man to ſignifie an Aſſe, & blacke white to blere the ſimple eyes. But yet for his Lordly Mores firſt reaſon is cōfute • . pleaſure, let vs graunt him that, they murmured, is as much to ſay, as they meruayled: becauſe perchaunce the one may folow at the other. And then do I aſke him: whether Chriſtes Diſciples and his Apoſtles heard • im not, & vnderſtode him not when he ſayd. I am the doore and the vyne: and when hee ſayd. My fleſh. &c. If he ſay no, or nay: Iohn. 6. 10. 15. the Scripture is playne agaynſt him. If he ſay yea, or yes: then yea doe I aſke hym whether his Diſciples and Apoſtles thus hearyng and vnderſtandyng hys woordes in all theſe three Chapters wondered and meruayled (as More ſayth) or murmu • ed (as hath the text) at their maiſters ſpeech? What thinke ye, More muſt aunſwere here? Here may ye ſee whether this old holy vpholder of the Popes Churche is brought: euen to be taken in his owne trappe. For the Diſciples and his Apoſtles Chriſtes Diſciples murmured not at hys ſaying. neither murmured, nor mer • ayled, nor yet were offended wt this their maiſter Chriſtes wordes and maner of ſpeech: for they w •… ainted with ſuch ph •… red their maiſter Chriſt when h • •… e, will ye alſo go hence fr • me▪ Lord ſayd they to whom ſhall we goe? thou haſt the wordes of euerlaſtyng ly • e: and we beleue that thou ar •… ſonne of the liuyng God. Lo M. More, they neither meruailed, nor murmured. And Chriſtes •… s w •… in all thynges to be ſpiritually vnderſtand. why? For becauſe as ye ſay the • vnderſtode i • in an Allegory 〈◊〉 , •• d perceiued well that hee meant not of hys materiall • ody to bee eaten with their teeth, but he meant 〈◊〉 of him ſelfe to be beleued, to be very God and very man hauing fleſh and bloud as they had, and yet was he • he ſonne of the liuyng God. This belefe gathered they of all hys ſpirituall ſayinges as hym ſelfe expounded his own wordes, ſaying. My fleſh profiteth nothyng, meanyng, to be eaten: but it is the ſpirite that giueth this life. And the wordes that I ſpeake vnto you are ſpirite and lyfe: ſo that who ſo beleue my fleſh to be crucified and broken, and my bloud to be ſhed for his ſinnes, he eateth my fleſh and drinketh my bloud, and hath lyfe euerlaſtyng. And this is the lyfe Abacuk. 2. wherewith the righteous lyue, euen by fayth.

The ſecond argument of More.

AFter this text thus wiſely proued to be vnderſtand in the litterall ſence, with carnall Iewes, and not in the Allegorike or ſpirituall ſenſe with Chriſt & his Apoſtles: the whole ſūme of Mores confutation of the young mā ſtandeth vpon this Argument. 〈◊〉 Poſſe ad Eſſe. That is to witte, God may do it, Erg • , it is done Chriſt may make his body in many, or in all places at once, Ergo, it is in many or in all places at once. Which maner of argumentation, how falſe and naught it is euery ſophiſter, and euery man that hath witte perceiueth. A like argument. God may The confutation of his ij. argument. ſhew More the truth and call him to repentaunce, as he did Paul for perſecutyng his Church: Ergo, More is conuerted to God. Or, God may let him run of an indurate hart with Pharao, and at laſt take an open and ſoden vengeaunce vppon him for perſecutyng hys worde, and burnyng his poore members: Ergo, it is done already. M. More Chriſt in that he is God may doe all things that he will, but yet he will not falſefye hys holy Scriptures. muſt firſte proue it vs by expreſſe wordes of holy Scripture, and not by hys owne vnwritten dreames, that Chriſtes body is in many places, or in all places at once: and then though our reaſon can not reach it, yet our fayth meaſured and directed with the worde of fayth will both reach it, receiue it, and hold it faſt to: not becauſe it is poſſible to God, and impoſſible to reaſon: but bicauſe the written woorde of our fayth ſayth it. But whē we read Gods wordes in mo then xx. places contrary, that his body ſhould be here. More muſt giue vs leue to beleue his vnwritten vanities (verities I ſhould ſay) at layſure. Here mayſt thou ſee Chriſten reader wherefore More would ſo fayne make thee beleue, that the Apoſtles left out certeine thynges vnwritten, of neceſſitie to be beleued, euē to ſtabliſh the Popes kyngdome, which ſtandeth of Mores vnwritten vanities. As of the preſence of Chriſtes body and makyng therof in the bread. Of Purgatory, of inuocation of Saintes, worſhyppyng of ſtones and ſtockes, pilgrimages, halowyng of bowes and belles, and crepyng to the croſſe &c. If ye will beleue what ſo euer More can fayne without the Scripture: then cā this Poete faine you an other Church thē Chriſtes, and More is a great ſette • orth of vnwritten ve • ities. that ye muſt beleue it what ſo euer it teacheth you, for he hath fained to that, it cā not erre, though ye ſee it erre and fight agaynſt it ſelfe a thouſand rymes. Yea if it tell you blacke is white, good is bad, and the deuill is God: yet muſt ye beleue it, or els be burned as heretikes. But let vs returne to our purpoſe.

To diſpute of Gods almighty abſolute Although ye Pope da • e • ot take vppon hym to be God▪ yet he is cō tented to be named & taken for halfe a God power, what God may do with his body, it is great folie and no leſſe preſumption to More, ſith the Pope whiche is no whole God but halfe a God by their owne decrees haue decreed, no man to diſpute of his power. But Chriſten Reader be thou content to know that Gods wil, his word, and his power be all one and repugne not. And neither willeth he, nor may not do any thing includyng repugnaunce, imperfection, or that ſhould derogate, miniſh or hurt his glory & his name. The glory of his Godhead is to bee preſent and to fill all places at once eſſencially preſently with his almightie power, which glory is denyed to any other creature, him ſelfe ſaying by his Prophet: I will not giue my glory to Eſay. 42. any other creature: now therfore ſyth his māhead is a creature, it cā not haue this glory onely whiche is appropried to the Godhead. To attribute to his manhode that propertie whiche onely is appropried to hys Godhead is to confounde both the natures of Chriſt. What thing ſo euer, is euery where after the ſayd maner, that muſt nedes be infinite, without begynnyng and end, it muſt be one alone, and almightie: whiche properties onely are appropried Chriſt • s touchyng his manhode occupieth at one • y me but one place, but hys Godhead is in all places at once. Iohn. 14. Iohn. 10. Hebr. 11. vnto the glorious maieſtie of the Godhead. Wherefore Chriſtes body may not be in all or in many places at once. Chriſt him ſelfe ſaying as concerning his manhoo • . He is leſſe then the father, but as touchyng his Godhead, the father & I be both one thyng. And Paule recityng the Pſalme affirmeth: Chriſt as concernyng his manhode to be leſſe then God: or leſſe then aungels as ſome text hath it? Here it is playne that all thinges that More imagineth & fayneth are not poſſible to God, for it is not poſſible for God to make acreature equall vnto him ſelfe, for it includeth repugnaūce & derogateth his glory. God promiſed & ſwore that all nations ſhould be bleſſed in the death of that promiſed ſeede which was Chriſt. God had determined and decreed it before the world was made: Ergo, Chriſt muſt needes haue dyed, and not to expoūde this word Oportet, as More mynſeth it. For it was ſo neceſſary that the contrary was impoſſible, except More would make God a lyer, which is impoſſible. Paule concludeth that Chriſt Hebr. 9. muſt nedes haue dyed, vſyng this Latine terme Neceſſe. Saying: where ſo euer Chriſtes muſt nedes dye, for God had ſo promiſed before. is a Teſtamēt, there muſt the death of the Teſtament maker go betwene: or els the Teſtament is not ratified & ſure, but righteouſnes and remiſſion of ſinnes in Chriſtes bloud is his new Teſtament, whereof he is mediatour: Ergo, the Teſtament maker muſt nedes haue died. Wreſt not therfore (M. More) this word Oportet (though ye finde Poteſt for Oportet in ſome corrupt copy) vnto your vnſauery ſence. But let Oportet ſignifie, he muſt or it behoueth hym to dye. For he tooke our very mortall nature for ye ſame decreed coūcel: himſelfe ſaying. Oportet exaltari filium hominis. &c. Iohn. 2. and 12. It behoueth, that the ſonne of mā muſt dye, that euery one that beleueth in him periſh not &c. Here may ye ſee alſo yt it is impoſſible for God to breake his promiſe. It is impoſſible to God God may not be foūd •… . which is that veritie, to be found contrary in his deedes and wordes: as to ſaue them whom he hath damned, or to damne them whom hee hath ſaued, wherefore all thynges imagined of M. Mores brayne are not poſſible to God.

And when More ſayth, that Chriſt had power to let his lyfe and to take it agayne, & therfore not to haue dyed of neceſſitie: I wōder me, that his ſcholemaiſter here ſayled him, ſo cunnyng as he maketh him ſelfe therin: which graū teth and affirmeth (as true it is) that with the neceſſary decreed woorkes of Gods forſight and prouidence ſtādeth right wel his free libertie. But M. More More would haue beleued Chriſt if he had talked with hym, what ſoeuer hee had ſaid to him. ſayth at laſt, if God would cell me that hee would make ech of both their bodyes two (meanyng the young mans body and his) to be in fiften places at once, I would beleue him, that he werable to make his wordes true in the bodies of both twayne, and neuer would I ſo much as aſke hym whether hee would glorifie them both firſt or not: but I am ſure glorified or vnglorified, if he ſayd it, he is able to do it. • o here may ye ſee what a • eruēt fayth this old man hath, and what an earneſt mynde to beleue Chriſtes woordes if hee had told him: but I pray you M. More, what and if Chriſt neuer told it you, nor ſaid it, nor neuer would: would ye not be as haſty not to beleue it? If he told it you: I praye you tell vs where you ſpake with hym, and who was by to beare ye recorde: and if you bryng as falſe a ſhrew as your ſelfe to teſtify this thyng: yet by your own doctrine, muſt ye make vs a miracle to confirme your tale, ere we be bound to beleue you: or yet to admit this your argument, God may make his body in many places at once, Ergo, it is ſo. Syr ye be to buſie Gods almightye power is not to be to buſely deale withall. with Gods almighty power, and haue taken to great a burden vppon your weake ſhoulders, ye haue ouerladen your ſelfe with your own harneſſe and weapons: and young Dauid is likely to preuayle agaynſt you with his ſling and ſtone. God hath infatuated your high ſubtill wiſedome. Your crafty conueyaunce is ſpyed. God hath ſent your Church a mete couer for ſuch a cup, euē ſuch a defender as ye take vppon your ſelfe to be, that ſhall let all theyr whole cauſe fall flatte in the myer vnto both your ſhames and vtter cōfuſion. God therfore be prayſed euer. Amen.

Then ſayth M. More, though it ſemeth repugnaunt both to him & to me, one body to bee in two places at once: yet God ſeeth how to make them ſtand together well inough. This man with More doth but ſcoffe out the matter. his old eyen & ſpectacles ſeeth farre in Gods ſight, and is of his preuey Councel: that knoweth belike by ſome ſecret reuelation how God ſeeth one body to be in many places at once, includyng no repugnaunce. For worde hath hee none for him in all Scripture no more thē one body to be in al places at once. It implyeth firſt repugnaunce to my Matters of • ayth are repugnaūt to reaſon. ſight and reaſon, that all this world ſhould be made of nothyng: and that a virgin ſhould bryng forth a child. But yet, when I ſee it written with the wordes of my faith, which God ſpake: and brought it ſo to paſſe: thē implyeth it no repugnaunce to me at all. For my fayth reacheth it and receiueth it ſtedfaſtly. For I know yt voyce of my herd man: whiche if he ſayd in any place of Scripture that his body ſhould haue ben cōtained vnder the forme of bread & ſo many places at once here, in earth, and alſo abidyng yet ſtill in heauen to. Ʋerely I would haue beleued him, as ſoone and as firmely as M. More. And Gods bleſſed will is declared in his Scriptures. therfore euen yet, if he can ſhew vs but one ſentence truly taken for his part, as we cā do many for the contrary, we muſt giue place. For, as for his vnwrittē verities, & the authority of his Antichriſtes ſinagoge, vnto which (yt ſcripture forſaken) hee is now at laſt with ſhame inough cōpelled to flee: they be proued ſtarke lyes and very deuelry.

Then ſayth hee, that ye wot well that many good folke haue vſed in this matter many good fruitefull examples of Gods other workes: not onely miracles, writtē in Scripture. Vnde verſus? (where one I pray ye?) but alſo done by the commō courſe of nature here in earth. If they be done by the common More trauc • leth in his Poetrie. courſe of nature, ſo be they no miracles. And ſome thynges made alſo by mans hand. As one face beholded in diuers glaſſes: and euery peece of one glaſſe broken into twenty. &c. Lorde how this ponti • icall Poete playeth his part. Bicauſe (as he ſaith) we ſee many faces in many glaſſes: therefore may one body be in many places, as though euery ſhadow and ſimilitude repreſenting the body, were a bodely ſubſtaūce. But I aſke More, when hee ſeeth hys owne face in ſo many glaſſes, whether all thoſe faces that appeare in the glaſſes be his owne very faces hauing bodely ſubſtaunce, ſkynne, fleſhe & bone, as hath that face, which hath his very mouth noſe eyen &c. wherewith he faceth vs out the truth thus falſely with lyes? And if they be all his very faces, Mores ſimilitude of faces in the glaſſe proueth no faces in ſubſtaunce. then in very deede there is one body in many places, and he him ſelfe beareth as many faces in one hode. But accordyng to his purpoſe, euē as they be no very faces, nor thoſe ſo many voyces, ſownes and ſimilitudes, multiplied in the ayre, betwene the glaſſes or other obiect & the body (as the Philoſopher proueth by naturall reaſon) be no very bodyes: no more is it Chriſtes very body: as they would make thee beleue in the bread, in ſo many places at once. But the bread broken and eaten in the Supper moniſheth and putteth vs in By • ayth we muſt eate and drinke Chriſtes body and blo • d ſpiritually. remembraunce of his death, and ſo exciteth vs to thankes giuyng to lande and prayſe: for the benefite of our redemption, and thus wee there haue Chriſt preſent in the inward eye and ſight of our fayth. We eate his body and drinke hys bloud, that is, we beleue ſurely that hys bodye was crucified for our ſinnes and hys bloud ſhed for our ſaluation.

At laſt note (Chriſten reader) that M. More in the third booke of his confutation of Tyndall the. CCxlix ſide, to proue S. Iohns Goſpell vnperfit and inſufficient (for leauing out of ſo neceſſary a point of our faith, as he calleth the laſt Supper of Chriſt his Maūdy) ſayth, that Iohn ſpeake nothyng at all More writeth againſt hym ſelfe. of this Sacramēt. And now ſee againe in theſe his letters agaynſt Frith, how him ſelfe bringeth in Iohn the vj. chap. to impugne Frithes writyng, and to make all for the Sacrament, euē thus. My fleſh is verely meate, & my bloud drinke. Belike the man had there ouer ſhotte hym ſelfe foule: the young man here cauſing him to put on his ſpectacles and poore better and more wiſely with his old eyen vpō S. Iohns Goſpel to finde that thing there now written, which before he would haue made one of his vnwritten verities. As yet if he looke narowly hee ſhall eſpy that him ſelf hath proued vs by Scripture, in the xxxvij. leafe of his Dialogue of quoth he and quoth I, our Ladies perpetuall virginitie expoundyng non cog • oſco, id eſt, non cognoſcam, whiche now written vnwritten veritie hee numbereth a litle before among his vnwrittē vanities. Thus may ye ſee how this More an vpholder of vnwritten verities. old holy vpholder of the popes church, hys woordes fight agaynſt him ſelfe into his own confuſion, in findyng vs forth his vnwritten written vanities, verities I ſhould ſay. But returne we vnto the expoſition of S. Iohn.

When the Iewes would not vnderſtand the ſpirituall ſaying of the eating of Chriſtes fleſh and drinkyng of hys bloud, ſo oft and ſo playnely declared: he gaue them a ſtrong ſtripe and made them more blynd, for they ſo deſerued it (ſuch are the ſecrete iudgementes of God) addyng vnto all hys ſayinges thus, who ſo eateth my fleſh and drinketh my bloud: abideth in me and I in him. Theſe wordes were ſpoken vnto theſe vnbeleuers into their farther obſtinatiō, but vnto the faithfull for theyr better inſtruction. Now gather of this the contrary, & ſay, who ſo eateth not my fleſhe and drinketh not my bloud: abydeth not in me, nor I in him, and ioyne this to the foreſayd ſentence. Except Abacuk. 2. ye eate the fleſh of the ſonne of mā, & drinke hys bloud, ye haue no lyfe in you, let it neuer fal frō thy minde (Chriſten reader) that faith is the lyfe of the Fayth is y• life of the righteous. righteous, and that Chriſt is this lyuyng bread whom thou eateſt, that is to ſay, in whō thou beleueſt. For if our Papiſtes take eatyng & drinkyng here bodely, as to eate the naturall body of Chriſt vnder the forme of bread, and to drinke hys bloud vnder the forme of wyne: thē muſt all young children that neuer came to Gods borde departed, & all laye men that neuer drancke hys 1. Iohn. 4. bloud be damned. By loue we abyde in God and hee in vs, loue foloweth faith in the order of our vnderſtanding and not in order of ſucceſſion of tyme, if thou lookeſt vpon the ſelfe giftes and not on their fruites. So that principally by faith, wherby we cleaue to Gods goodnes and mercy, we abide in God, and God in vs, as declare his wordes folowyng, ſaying, as the liuyng father By fayth we eate & drinke Chriſt, and ſo he abydeth in vs and we in hym. ſent me, ſo liue I by my father. And euen ſo he that eateth me ſhall lyue bycauſe of me, or for my ſake. My father ſent me whoſe will in all thinges I obey, for I am his ſonne. And euen ſoverely muſt they that eate me, that is beleue in me, forme and faſhion them after my exāple mortifying their fleſh chaunging their liuing: or els they eate me in vayne and diſſemble theyr belief. For I am not come to redeme yt world onely, but alſo to chaunge theyr lyfe. Chriſten religion is fayth, and a lyfe correſpondēt. They therefore that beleue in me ſhall trāſforme their life after my example & doctrine, & not after any mans traditiōs. This is the bread yt came frō heauē, as the effect it ſelfe declareth, whō who ſo eateth ſhall lyue euer. But he yt eateth bodely bread lyueth not euer, as ye may ſee of your fathers yt eate Mā na, & yet are they dead. It is not therfore any materiall bread nor bodely foode that may geue you life eternall.

Theſe wordes did not onely offende them that hated Chriſt, but alſo ſome of hys Diſciples. They were offended (ſayd the text) and not merueyled as More trifleth out the truth) which ſaid. This is an hard ſaying: who may here this? Theſe Diſciples yet ſtoke no leſſe in Chriſtes viſible fleſhe, and in the barke of his wordes, then did the other Iewes: and as doth now More, beleuing him to haue had ſpoken of his naturall body to be eaten with their teth. Which offence Chriſt ſeyng, ſayd: doth The Iewes and alſo the diſciples of Chriſte were offended at his wordes. this offend you, what then will ye ſay, if ye ſee the ſonne of mā aſcend thether where he was before? If it offend you to eate my fleſh while I am here, it ſhal much more offend you to eate it when my body ſhalbe gone out of your ſight, aſcended into heauen there ſittyng on the right hand of my father vntill I come again, as I wēt, that is to iudgement. Here might Chriſt haue inſtructed his diſciples in the truth of the eatyng of his fleſh in forme of bread, had this ben his meaning. For he left them neuer in any perplexitie or doubt: but ſought all the wayes by ſimilitudes & familiar exāples to teath them playnly. He neuer ſpake them ſo hard a parable, but where he perceiued their • eble ignoraunce, anone he helpte them and declared it them. Yea and ſometymes he preuented their aſkyng with his owne declaration, & thinke ye that he did not ſo here? yes verely. For he came to teach vs, and not to leaue vs in any doubt and ignoraunce, eſpecially in the chief pointe of our ſaluation, which ſtādeth in the belefe in his death for our ſinnes. Wherefore, to put them out of all doubt as concerning this eatyng of his fleſh, and drinkyng of hys bloud, that ſhould giue euerlaſtyng lyfe: where they tooke it for his very body to be eaten with their teeth: hee ſayd. It is the ſpirite that giueth this Here Chriſt doth playnly ſhew that it is the ſpirituall eatyng, & not the fleſhly eatyng of his body that profiteth. lyfe, my fleſh profiteth nothyng at all, to be eaten as ye meane ſo carnally. It is ſpirituall meate that I heare ſpeake of. It is my ſpirite that draweth the hartes of men to me by faith and ſo refreſheth them ghoſtly. Ye be therefore carnall, to thinke that I ſpeake of my fleſh to be eaten bodely, for ſo it profiteth you nothing at all. How long will ye be without vnderſtādyng? It is my ſpirite I tell you that giueth lyfe. My fleſhe profiteth you nothyng to eate it: but to beleue that it ſhalbe crucified & ſuffer for the redemption of the world it profiteth. And when ye thus beleue, then eate ye my fleſhe and drinke my bloud, that is, ye beleue in me to ſuffer for your ſinnes. The veritie hath ſpoken theſe woordes. My fleſh profiteth nothyng at all: it can not therefore be falſe. For both the Iewes and his Diſciples murmured and diſputed of hys fleſh how it ſhould be eaten, and not of the offeryng thereof for our ſinnes as Chriſt ment. This therfore is the ſure anker to hold vs by agaynſt all the obiections of the Papiſtes for the eatyng of Chriſtes body (as they ſay) in forme of bread. Chriſt ſayd: My fleſh profiteth The eating of Chriſtes fleſh profited nothyng. nothyng: meaning to eate it bodely. This is the key that ſolueth al their argumentes and openeth the way to ſhewe vs all their falſe and abhominable blaſphemous lyes vppon Chriſtes wordes, and vttereth their ſleigh iuggling ouer the bread to mainteine Antichriſtes kyngdome therewith. And thus when Chriſt had declared it and taught them that it was not the bodely eatyng of his materiall body: but the eatyng with the ſpirite of fayth: he added ſaying. The wordes which I here The wordes of Chriſte were ſpirit and life. ſpeake vnto you are ſpirite and lyfe. That is to ſay, this matter that I here haue ſpoken of with ſo many wordes muſt be ſpiritually vnderſtand, to giue you this life euerlaſtyng. Wherfore the cauſe why ye vnderſtād me not is, that ye beleue not. Here is lo the concluſion of all this Sermon. Chriſt very God and man, had ſet his fleſh before them to be receiued with fayth that it ſhould be broken & ſuffer for their ſinnes, but they could not eate it ſpiritually, bycauſe they beleued not in him. Wherefore many of his Diſciples fell frō him & walked no more with him. And then he ſayd to the twelue. Will ye go away to? And Symon Peter aunſwered: Lord, to whom ſhal we go? Thou haſt the wordes of euerlaſtyng life, and we beleue and are ſure, that thou art Chriſt the ſonne of the liuyng God. Here is it manifeſt what Peter and his felowes vnderſtode by this eatyng and drinkyng of Chriſt. For they were perfitely taught that it ſtode all in the belefe in Chriſt as their aūſwere here teſtifieth. If this matter had ſtand vpon ſo deepe a miracle, as our Papiſtes fayne without any word of God, not comprehended vnder any of their common ſenſes, that they ſhould eate hys body beyng vnder the forme of bread as long, depe, thicke, and as brode as it hanged vpon the croſſe, they beyng yet but feble of fayth, not confirmed with the holy ghoſt, muſt here nedes haue woundered, ſtoned and ſtaggerde, & haue bene more inquiſitiue in and of ſo ſtraunge Chriſtes diſciples vnderſtode Chriſt to ſpeake ſpiritually and beleued. a matter then they were. But they neither doubted nor marueiled nor murmured, nor were any thyng offended with this maner of ſpech, as were yt other that ſlipt away, but they aunſwered firmely. Thou haſt the woordes of euerlaſtyng lyfe: and we beleue. &c. Now to the expoſition of the woordes of our Lordes Supper.

Among the holy Euangeliſtes, writyng the ſtory of Chriſtes Supper: Iohn bicauſe the other three had written it at large, did but make a mention thereof in his. xiij. Chapter Mathew, Math. 26. Math. 24. Luke. 24. Marke and Luke declaryng it clerely, orderly & with iuſt number of wordes. With whom Paule agreeth, thus writyng vnto the Corinthians. Our Lord 1. Cor. 11. Ieſus, y• • ame night he was betrayed: he tooke the bread, and after he had giuen thankes: he brake it, ſaying: Take ye it, eate it. This is my body, whiche is for you brokē. Here is now to be noted the order of this action or act. Firſt The order of the act •… Chriſt tooke the bread in his hādes, ſecondaryly he gaue thankes, thirdly he brake it: fourthly he taught it them ſaying, take it, fiftly he had them eate it. At laſt after all this hee ſayd. This is my body which is for you broken, this thyng do ye into the remembraunce of me. Here ye ſee, yt this bread was firſt broken deliuered them, and they were cōmaūded to eate it to: ere Chriſt ſayd. This is my body. And for bicauſe it is to ſuppoſe verely, y• they tooke it at his hād as he had them, and dyd eate it to, when they had it in their handes their maſter (whoſe wordes they did euer obey) cōmmaūding thē. It muſt needes folow (if theſe be the wordes of the cō ſecratiō) that they were houſeled with vnconſecrated bread, or els now eaten, or at leſt wiſe part of it, ere Chriſt conſecrated it, yea it foloweth that it was out of Chriſtes handes and in they • mouthes when Chriſt conſecrated it, & ſo to haue conſecrated it whē it was now in his diſciples handes or in their mouthes or rather in theyr bellyes.

Here it is manifeſt that Chriſt conſecrated Chriſt conſecrated no bread, but deliuered it to his Apoſtles to eate. no bread, but deliuered it to his Diſciples, and bad them eate it. In ſomuch that S. Thomas their owne Doctour, that made their tranſubſtantiation cōfeſſeth that ſome there were, that ſayd that Chriſt did firſt conſecrate with other woordes, ere he now reachyng the bread to his Diſciples ſayd. This is my body. &c. And yet calleth he it no hereſie ſo to ſay. Now ſith in all this acte and Supper, there bee no woordes of conſecration, but of the deliueryng of the bread broken after thankes giuyng with a commaundement to eate it: bryng vs your wordes of cōſecration, and ſhewe vs by what woordes God promiſed you and gaue you power to make his body. There is neither commaundement, nor yet any wordes left in all the Scripture to There is left vnto vs no wordes of conſecration, wherby we ſhould alter and chaūge the nature of bread into his body. make or to conſecrate Chriſtes body, to bryng it into the bread. But there be the wordes of God left in the firſt chapter of Geneſis, wherby he made all the world: with whiche wordes, all be it we yet haue them: yet is it denyed vs to make that thyng that he made with thē. Now, ſith we hauyng his wordes of the creation, can not yet make any new creature of nothyng: how then ſhall we without any wordes of conſecration and makyng, make the maker of all thynges?

Vnto this action or ſupper or deliueraūce of the bread, he added a reaſon and ſignification of this ſigne or Sacrament, and what alſo is the vſe therof: The vſe of the Supper. as though any ſhould aſke thē therafter: what Sacrament, Religion, or rite is this? They ſhould aunſwere euen in a like maner of ſpech as it was cōmaunded their fathers to make aunſwere to their children at the eatyng of the old paſſeouer, wherof this new paſſeouer was the veritie, and that the figure, ſaying. When your children aſke you what Religion is this? ye ſhal aū ſwere them. It is the ſacrifice of the paſſyng by of the Lord. &c. Lo here the The paſchal lambe. lambe that ſignified, and did put them in remembraunce of that paſſing by in Egypt (the Iſraelites ſpared, and the Egyptians ſmitten) was called in like phraſe the ſelfe thyng that it repreſented, ſignified, and did put them in remembraunce of: none otherwiſe then if Chriſtes Diſciples, or any man els, ſeyng in that Supper, the bread taken, thankes giuen, the bread broken, diſtributed and eaten: ſhould haue aſked hym. What Sacrament or religion is this? He had to aunſwere them that Chriſt ſayd. This is my body whiche is for you broken. This thyng do ye The true meanyng & ſignificatiō of the Sacrament of the body & bloud of Chriſt. in remembraunce of me, that is to ſay, ſo oft as ye celebrate this Supper, giue thankes to me for your redempciō. In which aūſwere he calleth the outward ſenſible ſigne or Sacramēt, that is the bread with all the other action, euen the ſame thyng that it ſignifieth, repreſenteth, and putteth ſuch eaters of the Lordes Supper in remembraunce of. For when he ſayd, which is broken for you, euery one of them ſaw that then it was not his body, that was there broken: but the bread for as yet he had not ſuffered, but the bread broken was denided in peeces euery one of the twelue takyng and eatyng a peece before hee ſayd. This is my body. &c.

Now ſith M. More will ſticke ſo faſt in his litteral ſenſe vpon theſe wordes. This is my body. &c. Then do I aſke Mores litterall ſenſe • s loſt. hym, what thyng hee ſheweth vs by this firſt worde and pronoune demonſtratiue Hoc, in Engliſhe (this.) If ye ſhew vs thē bread: ſo is the bread Chriſtes body, and Chriſtes body the bread, which ſaying in the litterall ſenſe is an hygh hereſie after them. And for this ſaying they burned the Lord Cobham Alſo I aſke whether Chriſt ſpeakyng theſe wordes. This is my body. &c. had then the bread in his hands wherwith he houſeled his Diſciples or no? That he had it not, but had now deliuered it them: and had commaunded them to eate it to, the order and woordes of the text playnly proue it, as is declared before. Marke. 14. And S. Marke telleth the ſtory alſo in this order. The cuppe taken in his handes, after he had giuen thākes, he gaue it them, & they all dranke therof. And he ſayd to them. This is my bloud of the new Teſtament: which is ſhed for many. Here it is manifeſt that The wordes of conſecratiō were ſpokē after Chriſt had deliuered y• bread & the cup. they had all dronken therof firſt ere he ſaid the wordes of conſecration (if they be the wordes of any cōſecration.) Beſides this: if ye be ſo ſworne to the litterall ſenſe in this matter, that ye will not in theſe woordes of Chriſt. This is my body. &c. admitte in ſo playne a ſpeche any trope (for allegory there is none, if ye knew the proper difference of them both, whiche euery Grammarian can teach you) thē do I lay before your old eyen and ſpectacles to, Chriſtes wordes ſpoken of the cup both in Luke. 22. Luke and Paul ſaying: this cup is the newe Teſtament through my bloude 1. Cor. 11. which is ſhed for you. Here Chriſt calleth the wyne in the cup the ſelfe cuppe whiche euery man knoweth is not the wyne. Alſo hee calleth the cuppe the new Teſtament, and yet was not the cup nor yet the wyne conteined therin the new Teſtament, and yet calleth it the new Teſtament eſtabliſhed & confirmed with his bloud here ye ſee hee called not the cuppe his bloud but the Teſtament. Where is now your litterall ſenſe that ye would • o fayne frame for your Papiſtes pleaſure? If ye will ſo ſore ſticke to the letter: why do your faction leaue here the plaine letter: ſaying that the letter ſlayth: goyng about the buſh with this expoſition and circumlocution, expoundyng. This is my How the Papiſtes wreſt the wordes of Scripture. body, that is to ſay, this is conuerted & turned into my body, & this bread is tranſubſtantiated into my body? How farre lo, M. More is this your ſtraunge Thomiſticall ſenſe from the flat letter? If ye be ſo addictt to the letter, why fray ye the commō people from the litteral ſenſe with this bugge, tellyng thē the letter ſlayeth? but there is neither letter nor ſpirite that may bridle nor hold your ſtiffe necked heades.

Alſo ye ſhall vnderſtand that Chriſt Iohn. 6. rebuked the Iewes for theyr litterall ſenſe and carnall vnderſtandyng of his ſpirituall woordes, ſaying: My fleſh profiteth you nothyng at all to eate it. &c. And their litteral takyng of his ſpirituall woordes was the cauſe of their murmure. &c. For euen there (as alſo lyke in other places) to eate Chriſtes fleſh. &c. after the common phraſe of the Scripture, is not els, thē to beleue that Chriſt ſuffered death, & ſhed his bloud for vs. Read ye Paul. Our fathers did 1. Cor. 10. all eate the ſame ſpirituall meate and drinke the ſame ſpirituall drinke that To eate Chriſtes fleſh is to beleue in hym. we now eate & drinke: Here I thinke M. More muſt leaue his litterall ſence & materiall meate, or els deny Paul, and deny to that our fathers did eate Chriſt and drinke his bloud, whiche all here Paule ſayth, for to eate and to drinke this ſpirituall meate and drinke, was as him ſelfe declareth to eate & drinke Chriſt. They dranke of the ſtone (ſayth The maner of Saint Paules ſpeakyng. Paule) that went with them. Whiche ſtone was Chriſte. And we eate and drinke the very ſame ſtone. Whiche is nothyng els, then to beleue in Chriſt. They beleued in Chriſt to come, & we beleue in him comē, and to haue ſuffered, where is now thinke ye M. Mores litterall ſenſe for the eatyng of Chriſtes material body? Our fathers were one, and the ſame Church with vs, vnder the ſame Teſtament and promiſe, and euen of the ſame fayth in Chriſt. And euen as they eate him and dranke his bloud euen the ſame ſpirituall meate & drinke that we do eate and drinke: ſo do we now in the ſame faith. For what elles was ſignified by this maner of ſpech, our fathers did eate and drinke Chriſt, then that they beleued in Chriſt Math. 15. to bee incarnated and to ſuffer death? what els meant the poore woman of Lanane by eating, then to beleue? whē ſhe aunſwered Chriſt, ſaying. Ye ſay ſoth my Lorde. But yet doe the little whelpes eate of the crummes that fall from their maiſters table. This dyd An allegoticall ſpech wel allowed and vſed of Chriſt. ſhe aunſwere in an allegory accordyng to Chriſtes firſt aunſwere vnto her, ſhe meanyng by yt eatyng of the crummes, the belief of his woordes and Goſpell to be ſcattered among the Gentils as Chriſt aunſweryng, cōfirmed her meanyng, ſaying: O woman great is thy fayth. He ſayd not, thou art a great eater and deuourer of bread. Here it is playne that to eate in the Scripture is taken to beleue: as Chriſt him ſelfe expoundeth Iohn. 6. it, ſo oft, and ſo plentuouſly. And I am here compelled to inculke & iterate it with ſo many wordes, to ſatiſfie (if it were poſſible) this carnall fleſhvowerer and fleſhly Iew.

Now to examine and to diſcuſſe this The olde paſſeouer compared with the Supper of our Lord. matter more depely & playnly. I ſhall compare the old paſſeouer, with the new and ſupper of the Lord. And to ſhew you how the figures correſpond their verities: I will begyn my compariſon at Baptiſme comparyng it with Baptiſme compared with Circumciſion. the Lordes Supper, which be the two Sacramentes left vs now vnder the grace of the Goſpell. And afterward (to ſet foorth both theſe Sacramentes playnly) I wil compare Circumciſion with Baptiſme: & the paſſe lambe with Chriſtes Supper.

We (by Baptiſme) as we teſtified vn 1. Cor. 10. 11. and 12. Rom. 6. Epheſ. 4. to the congregation our entryng into the body of Chriſt (take here Chriſtes body, as doth Paule for his congregation) to dye, to be buried, and to ryſe with him, to mortifie our fleſh, and to be reuiued in ſpirite, to caſt of the old man, and to do vpon vs the new: euen Euchariſtia thākes giuyng. 1. Cor. 10. and 11. ſo, by the thankes giuyng (for ſo did the old Greke doctours cal this Supper) at Gods bourde, or at the Lordes Supper (for ſo doth Paule call it) we teſtifie the vnitie and communion of our hartes, glued vnto the whole body of Chriſt in loue: yea and that ſuch loue as Chriſt at this, his laſt Supper expreſſed: what tyme he ſayd, his body ſhould be broken, and his bloud ſhed for the remiſſion of our ſinnes. And to be ſhort. As Baptiſme is the badge of our fayth, ſo is the Lordes Supper the 1. Tim. 1. token of our loue to God & our neighbours: where vppon ſtandeth the law and the Prophetes. For the end of the precept, is loue out of a pure hart, and good conſcience and fayth vnfayned. So that by baptiſme we be initiated & cōſigned vnto the worſhip of one God in one fayth: And by the ſame faith and loue at the Lordes Supper, we ſhew our ſelues to cōtinue in our poſſeſſion, to bee incorporated and to be the very members of Chriſtes body.

Both theſe Sacramentes were figured Baptiſme was figured by Circumciſion, and the Lordes Supper by the paſchall lambe. in Moyſes law. Baptiſme was figured by Circumciſion: & the Lordes Supper, by the eatyng of the paſſelambe. Where lyke as by Circumciſiō, the people of Iſraell were rekened to be Gods people, ſeueral from the Gē tiles, ſo be we now by Baptiſme rekened to bee conſigned vnto Chriſtes Church ſeuerall frō Iewes, paynyms &c. And as their paſſeouer, that is to ſay, their ſolēne feaſt yearely in eatyng their paſſelambe, was an outward token of their perſeueraunce in their religion, and in remembraunce of their paſſage out of Egypt into the lande of Chanaan: ſo is now the eatyng of the Lordes Supper (whiche Chriſt and Luke. 12. 1. Cor. 5. Paule called our paſſeouer) a token of our perſeueraunce in our Chriſten profeſſion at Baptiſme: and alſo thankes giuyng with that ioyfull remēbraunce of our redemption frō ſinne, death, and Exod. 12. hell by Chriſtes death. Of the figure of this Supper: our new paſſeouer: thus it is written. After ye be entred into that land, whiche the Lord God ſhall giue you accordyng to his promiſe: ye ſhall kepe this ceremonie. And when your children aſke you what Religion is this? ye ſhall aunſwere them. It is the ſacrifice of the paſſyng ouer of the Lord, when the Lord paſſed foorth by the houſes of the children of Iſraell in Egypt, ſmityng the Egyptiās and deliuering our houſes. This eatyng therfore of the paſſe lambe was the figure of the Lordes Supper▪ whiche figure when the houre was come y• he would it to ceaſſe and giue place vnto the veritie, as the ſhadow to vaniſh away at the preſence of the body: He ſayd thus, with a feruent deſire do I long to eate Luke. 22. this paſſeouer with you ere I ſuffer.

Agayne, let vs compare the figure with the truth, the old paſſeouer with the new, and diligētly conſider the propertie of ſpeakyng, in and of either of thē. Let vs expende the ſucceſſion, imitation, The Paſchall lambe eaten and the Sacrament inſtituted. and tyme, how the new ſucceding the old mediatour Chriſt betwen both ſitting at the Supper celebrating both with his preſence: did put out the old and bryng in the new. For there is in either of them ſuch like compoſition of wordes, ſuch affinitie and proportiō of ſpech, ſuch ſimilitude and propertie in them both, the new ſo correſpōdyng in all thynges to the old, that the old declareth the new, what is it, wherfore it was inſtituted, and what is the very vſe therof. And to begyn at Circumciſion Twoo thynges to be conſidered in the Sacramentes. the figure of Baptiſme, ye ſhall vn derſtand, that in ſuch rites and Sacramētes there are two thinges to be conſidered, that is to wit. The thyng, and the ſigne and of thyng. The thynge is it wherfore the ſigne is inſtituted to ſignifie it: as in Circumciſion, the thyng is the couenaunt to be of the people of God, and the ſigne is, the cuttyng of the foreſkinne of the preuy mēber. In the paſſeouer, the thing was, the remē braunce with thankes giuyng for the deliueraunce out of the hard ſeruitude of Egypt: but the ſigne was, the lambe roſted with ſuch ceremonies as were there preſcribed them. So in baptiſme: The matter and ſubſtaunce of of the Sacramēt and the ſignes of the 〈◊〉 ▪ The thyng is, the promiſe to be of the Church of Chriſt: the ſigne is, the dippyng into the water with the holy wordes. In our Lordes Supper, the very thing is Chriſt promiſed and crucified, and of faith with thankes giuing vnto the father for his ſonne giuen to ſuffer for vs. But the ſigne is, the dealyng and diſtributing or reaching forth of the bread and wyne, with the holy wordes of our Lord ſpoken at his ſupper, after he had thus dealt the bread & wyne, vnto his Diſciples.

And here is it diligently to be noted: The ſigne is called the thyng. That in all ſuch rites, ceremonies, or Sacramentes of God thus inſtituted: theſe two thinges (that is to witte the thyng ſignified, and the ſigne that ſignifieth) be concurraunt and inſeparable. It is the common vſe and propertie of ſpech in the Scripture, to call the ſigne, the thyng. As is Circumciſion called the couenaunt. Euery manchild Gene. 17. muſt be circumciſed that my couenaunt might be in your fleſh for a perpetuall bande. And yet was it onely but the outward ſigne & ſeale of the couenaūt, that the ſede of Abraham ſhould be his eſpecial choſen people, & that he would be their God. The lambe, that was Exod. 12. but the ſigne, was called the paſſeouer: and yet was not the lambe the paſſyng ouer, but the ſigne onely excityng and moniſhing them to remember that deliueraūce by the aungell paſling by the Iſraelites in Egypt, ſinityng the Egyptians. And ſith this trope or maner of ſpech the Scripture did vſe with ſo great grace in the old rites and ceremonies that figured our Sacramētes: why may it not with like grace, for that analogie and proper congruence of the figures with their verities, vſe the ſame phraſe and maner of ſpech in their verities? If the Scripture called the The ſcripture calleth the ſigne by the name of the thing that it ſignifieth. ſigne the thyng in Circumciſion & the paſſeouer: why ſhould we be offended with the ſame ſpech in our Baptiſme & in the Lordes Supper? Sith ſuch maner of ſpech haue no leſſe grace and fulnes here then there to bryng the thyng ſignified into our hartes by ſuch outward ſenſible ſignes. For when that ſigne of Circumciſion was giuen the child: thē were they certified (as an outword token may certifie) that the child was of the people of Iſraell. And therfore did the ſignes thē, as they do now beare the names of thyngs which they ſignified as the lambe eaten in the paſſeouer was called the ſacrifice & the ſelfe paſſeouer, none otherwiſe then in our new paſſeouer, that is the Lordes ſupper, The bread in the Sacramēt called the body of Chriſt & the wyne called the bloud of Chriſt. the bread brokē &c. is called the body of Chriſt, & the wyne poured forth and diſtributed to ech mā, the bloud of Chriſt becauſe the bread ſo broken and dealt ſignifieth vnto the receiuers and putteth them in remembraunce of the ſacrifice of his body on the aulter of the croſſe, and of his bloud poured foorth for our redemption. So that this maner of ſpech in the adminiſtration and vſe of the Supper of our Lord: to ſay. This is my body, & this is my bloud: is aſmuch to ſay as, this ſignifieth my body, this ſignifieth my bloud. Which Supper is here celebrated to put vs in remēbraunce of Chriſtes death, and to excite vs to thankes giuyng.

Neither let it offend thee (O Chriſten reader) That eſt, is taken for ſignificat: • ſt, is takē for ſignificat. that is to ſay. This is that, is as much to ſay, as this ſignifieth that. For this is a commō maner of ſpech in many places of Scripture, and alſo in our mother toūg: as whē we ſee many pictures or images, which ye know well are but ſignes to repreſent the bodyes whom they be made lyke, yet we ſay of the Image of our Lady. This is our Lord, and of S. Katheriue, this is S. Katherine, & yet do they but repreſent and ſignify vs, our Lady or S. Katherine. And as it is writtē. The in. braū ches are three dayes. The thre baſkets Gene. 40. are three dayes, which was not els but they ſignified three dayes. Alſo in the The figuratiue ſpeches vſed in the ſcripture. xxviij. chapter. Iacob ſayd. This ſtone whiche I haue ſet vp an ende, ſhalbe Gods houſe, which ſtone yet was neuer Gods houſe nor neuer ſhalbe: but onely did ſignifie gods houſe to be builded in that ſame place. Agayne Pharao dreamed to haue ſene vij. faire fat Oxē, & eftſoones vij. poore lene Oxē, which Ioſeph expoundyng ſayd: The vij. fat Oxē are vij. plētuous yeares, in which phraſe or maner of ſpech euery mā ſith that the Oxē were no yeares: but they ſignified ſuch yeares. Maruell not therfore though eſt, likewiſe in this ſentēce: Hoc eſt corpus meum, be taken for ſignificat, as much to ſay, as this ſignifieth my body. And yet for becauſe the Scriptures conferred together expounde them ſelfe as ſayth S. Auſten: And Peter. 〈◊〉 . Pet. 2. That we haue before a firme and ſure prophetical ſpech vnto which if we attend as vnto a light ſet vp in a darke place, we do well: I ſhall ſhew you a like phraſe in Ezechiell where the deſtruction of Ieruſalem was thus figured. God commaundyng Ezechiell to Ezech. 5. take a ſword as ſharpe as a raſer, and ſhaue of his head and beard, and then take a certain waight of the heares deuided into three partes: The one, he ſhould burne in the middes of the Citie. An other he ſhould cut roūd about, and caſt the thyrd vp into the wynde. &c. which done he ſayd: Thus ſayth the The maner of ſpeakyng in the ſcripturo. Lord God. This is Ieruſalem. Which act and dede ſo done, was not Ieruſalem. But it ſignified and preached vnto the beholders of it, Ieruſalem to be deſtroyed: none otherwiſe thē the breakyng and diſtributing of the bread and wyne called Chriſtes body and bloud ſignifieth and preacheth vs the death of Chriſt, the figure and ſigne bearyng the name of the thyng ſignified, as in the Prophetes ſpech, ſaying: This is Ieruſalem: which dyd but ſignifie Ieruſalem. When Chriſt dyd breath into his Diſciples, ſaying: Take ye the holy Iohn. 3. ghoſt: the ſame breath was not the holy ghoſt, but ſignified and repreſented them the holy ghoſt, with a thouſand lyke maner of ſpech in the Scripture.

In the old paſſeouer thankes were giuen for the ſlaughter of the firſt begotten, wherein the kynges poſteritie of Egypt fell away. (The Hebrues ſpared, paſſeouer, and deliuered.) But in the new paſſeouer, thankes were giuen that the onely begotten ſonne of the moſt higheſt was crucified, wherby all faythfull are ſpared, paſſed ouer, and not ſmittē with the ſword of damnation, but deliuered and ſaued in the lambes bloud that hath takē away the ſinne of the world. In the old paſſeouer. The lambe or feaſt is called the Lordes paſſeouer, and yet was neither the lambe nor the feaſt his paſſyng ouer: but the ſigne and commemoration of his paſſyng by. And euē ſo is it now in the new Supper of our Lord. It is The naturall body of Chriſt is not in the Sacramēt▪ there called the body of our Lord, not that there is any thing, wherin his very naturall body is contayned ſo long and brode as it hāged on the croſſe, for ſo is it aſcended into heauē and ſitteth on the right hād of the father: but that thyng that is there done in that Supper, as the breakyng and dealyng and eatyng of the bread, and the whole like action of the wine, ſignifieth, repreſenteth, and putteth into our harts by the ſpirite of faith this cōmemoration, ioyfull remēbraunce, & ſo to geue thankes for that ineſtimable benefite of our redemption, wherin we ſee with the eye of our fayth preſently his body broken & his bloud ſhed for our ſinnes. This is no ſmall Sacrament, nor yet irreuerētly The Sacrament is to be receaued with thankeſ geuyng. to be entreated: but it is the moſt glorious and hygheſt Sacramēt, with all reuerence and thankes geuyng to be miniſtred, vſed receiued, preached & ſolemnely in the face of the congregation to be celebrated: of whoſe holy adminiſtration and vſe I ſhall peraduenture ſpeake in the end of this Supper.

But in the meane ſeaſon (Chriſten reader) let theſe ſenſible ſignes ſignifie The vſe of the ſupper. and repreſent hys death, and print it in thy hart geuyng thankes inceſſantly vnto God the father for ſo incomparable a benefite, that hath giuē thee his owne onely ſo dearely beloued ſonne our Sauiour Ieſus Chriſt to dye for thy ſinnes yea and that when we were not his childrē but his enemyes. Chriſtes diſciples ſayd to the man where is Luke. 22. this geſt chamber where I might eate the paſſing by with my diſciples? & they prepared the paſſeouer. And yet Chriſt eate not the paſſeouer, but the lambe with his diſciples, where it is plaine, ye ſigne to do on the name of the thyng.

At laſt, conſider vnto what eude all Note here the whole circumſtaunce of the maner and inſtitution of the Sacramēt of Chriſtes body. things tended in that laſt ſupper, how the figure teached the veritie, the ſhadow the body, and how the veritie aboliſhed the figure, and the ſhadow gaue place to the body. Loke alſo with what congruence, proportion, and ſimilitude both in the action & the ſpech, al things were conſummate and finiſhed, and all to lead vs by ſuch ſeuſible ſignes from the figure vnto the veritie, frō the fleſh vnto the ſpirite. And take thou here this infallible & aſſured ſaying of Chriſt neuer to fall fro thy mynde in this laſt ſupper, do ye this into the remēbraūce Luke. 22. of me. And alſo of Paul, ſaying. So oft as ye ſhal eate this bread (lo this heretike 1. Cor. 11. calleth it bread euē after the words of the Popes cōſecratiō) and drinke of this cup, praiſe, declare & geue thankes for the death of the Lord vntill he ſhall come agayne to iudgement. Remēber thou alſo: what Chriſt ſayd to the carnall Iewes takyng the eatyng of hys fleſh and drinkyng of his bloud ſo carnally, aunſweryng them. My fleſh profiteth not, meanyng to eate it bodely Iohn. 6. but the ſpirite maketh lyfe. And to this ſet the Prophet Abacukes ſentēce. The Abacuk. 2. iuſt lyueth of his fayth.

And now (Chriſten reader) to put thee cleane out of doubt, that Chriſtes body is not here preſent vnder the forme of bread (as the papiſtes haue mocked vs many a day) but in heauen, euen as he roſe and aſcēded. Thou ſhalt Chriſt declared to his diſciples that he would leaue this world 〈◊〉 go to his father in heauen. know that he told hys Diſciples almoſt twenty tymes betwene the xiij. and xviij. chap. of Iohn that he ſhould, and would goe hence, and leaue this world. Where to comfort them agayne for that they were ſo heauy for his bodely abſence, he promiſed to ſend them hys holy Ghoſt to be their comforter, defender, and teacher: in whom and by whom, he would be preſent with them and all faithfull vnto the worldes end. Hee ſayd vnto hys Diſciples. I goe Scriptures are many that ſhewe Chriſt as touchyng his natural body is gone and is not here. Actes. 2. hence, I goe the father, I leaue the world, and now ſhall I no more be in the world, but ye ſhall abyde ſtill in the world. Father I come to thee. Poore men haue ye euer with you: but me ſhall ye not alwayes haue with you. And whē he aſcended vnto heauē, they did behold hym & ſaw the cloude take hys body out of theyr ſyght: and they faſtnyng their eyes after him, the two men clothed in white, ſayd vnto them. ye men of Galile, wherefore ſtand ye thus lookyng vp into heauen? This is Ieſus that is taken vp from you into heauen, whiche ſhall ſo come agayne, euen as ye haue ſene him going hence.

Here I would not More to flitte frō Chriſt aſcē ded into heauen. hys litterall playne ſenſe. All theſe ſo playne wordes be ſufficient, I trow, to a Chriſten man to certifie hys conſcience that Chriſt went his way bodely aſcendyng into heauen. For whē he had told his diſciples ſo oft of his bodely departyng from them: they were maruelous heauy and ſad. Ʋnto whō Chriſt ſayd. Becauſe I told you that I Iohn. 14. and. 16. go hence, your hartes are full of heauines. If they had not beleued hym to haue ſpokē of his very bodely abſence: they would neuer haue ſo mourned for his goyng away. And for becauſe they ſo vnderſtode him, and he ſo meane as his wordes ſowned: He added (as he ſhould haue ſayd) be ye neuer ſo heauy or how heauely ſo euer ye take my goyng hence, yet do I tell you truth. For it is expedient for you that I goe hence. For if I ſhould not go hence, that comforter ſhould not come vnto you. But and if I go hence, I ſhall Chriſt •• playne wordes declareth his bodely departure out of this world. ſend him vnto you. And agayne in the ſame chap. I am come from the father, and am come into the world, and ſhall leaue the world agayne and go to my father. What miſtery, thinke ye, ſhould be in theſe ſo manifeſt woordes? Did he ſpeake them in any darke parables: Dyd he meane otherwiſe thē he ſpake? Dyd he vnderſtand by goyng hence ſo oftē repeted, to tary here ſtill? or dyd he meane by forſakyng and leauyng the world to be but inuiſible beyng ſtill in the world with his body? No ſurely. For he meant as faithfully & as playnly as his wordes ſowned, and euen ſo dyd hys Diſciples without any more maruelyng vnderſtand him. For they aunſwered him, ſaying: Lo, now ſpeakeſt thou apertly: neither ſpeakeſt thou any prouerbe. But what a darke prouerbe and ſubtile ridle had it bene: if he had meant by his goyng hence to haue • aryed here ſtill? and by forſakyng the world, to abyde ſtill in the world? and by his going hence to his father by his very bodely Aſcention, to be but inuiſible? Who would intrepret this plaine ſentence thus? I go hence, that is to ſaye: I tary here ſtill. I forſake the world and goe to the father, that is to ſay, I will be but inuiſible and yet here abyde ſtill in the world bodely? For as concernyng his Godhead, which was euer with the father, and in all places at once, he neuer ſpake ſuch woordes of it. When Chriſt ſayd (his death now Chriſt playnlye ſhewed vnto the diſciples that he muſt depart from this world to his father in heauen. was at hand) vnto his Diſciples: now agaynē I forſake the world and go to my father, but ye ſhall tary ſtill in the world. If they will expound by his for ſakyng the world, to tary here ſtill bodely, and to be but inuiſible: why do they not by lyke expoſition interprete the tarying here ſtill of the Diſciples at that tyme, to be gone hence bodely and to be here viſible? For Chriſt dyd ſet theſe contraryes one agaynſt an other to declare ech other. As if to tary here ſtill, dyd ſignifie to the Diſciples that they ſhould abyde in the world, as it doth in deede: then muſt needes his goyng hence and forſakyng the world ſignifie his bodely abſence as both the wordes playnly lowne, Chriſt meant, and they vnderſtoode them. But in ſo plaine a matter what neede theſe wordes? Be thou therefore ſure (Chriſten reader) that Chriſtes glorified body is not in this world, but in heauen, as he thether aſcended in which body he ſhal Chriſtes •… rified body is in heauen. come euen as he went gloriouſly with power and great maieſtie to iudge all the world in the laſt day. Be thou therfore aſſured, that he neuer thus iuggled nor mocked hys ſo dearely beloued Diſciples ſo full of heauynes now for his bodely departyng. For if he had ſo meant as our Papiſtes haue peruerted hys, ſaying, hys Diſciples would haue wondered at ſo ſtraunge maner of ſpech, and he would haue expreſſed his mynde playnly, ſith at this tyme hee was ſo full ſet to leaue them in no doubt but to comforte them with hys playne and comfortable wordes. And Chriſtes 〈◊〉 ſcention was witneſſed by many. if he would haue ben but inuiſible and ſtill bodely preſent: hee would neuer haue couered hym ſelfe with the cloude ſhewyng them and teſtifying alſo by thoſe ij. men his very bodely Aſcētion out of their ſightes. We may not make of hys very bodely Aſcentiō, ſuch an inuiſible iugglyng caſt as our Papiſtes fayne. Faſhionyng and fayning Chriſt a body now inuiſible, now in many places at once, & thē ſo great, and yet in ſo litle a place, not decerned of any of our ſenſes now glorified, now vnglorified, now paſſible, and then impaſſible, and I wote neare what they imagine and make of their maker, and all without any woorde, yea cleane agaynſt all the wordes of holy Scripture. For ſurely, in this their imagination and ſo ſaying they bryng in a freſh, the hereſie of that great heretike Marcian, which ſaid The here 〈◊〉 of Marc •… what it was? that Chriſt tooke but a phantaſticall body. And ſo was neither verely borne nor ſuffered, nor roſe, nor aſcended verely, neither was he very man. Which hereſie Tertulian confuteth: Chriſt toke verely our nature ſuch a paſſible and mortall body as we beare about with vs, ſaue that he was without all maner of ſynne. In ſuch a body he ſuffered verely, and roſe agayne from death in ſuch a glorified body now immortall &c. as euery one of vs ſhall ryſe at the generall iudgement. It is appropried onely to hys Godhead to be euery where and not to bee circumſcribed nor conteined in no one place. And as for our Papiſtes prophane voyde voyces, his body to be in many places at once, indifinitiue incircumſcriptiue, non per modum quāti ne que localiter &c. which includeth in it ſelfe contradiction, of which Paule warned Timothe 1. Timo. 6. 2. Timo. 2. callyng them the oppoſitions of a falſe named ſcience (for that theyr Scholaſticall Diuinitie muſt make obiections agaynſt euery truth, be it neuer ſo playne with pro & contra: whiche ſcience 1. Timo. 〈◊〉 . many that profeſſe it (ſayth Paul) haue erred from the fayth, as for this contention and battayle about wordes profitable for nothyng els; but to ſubuert the hearers, I care not for them. For I haue the almighty teſtimony of the euerlaſtyng word of God ready to ſoyle all theyr madde and vnreaſonable reaſons, to wype them cleane away, and to turne them into their own confeſſion.

And for bycauſe they hold them ſo faſt by Paule. I ſhall looſe theyr hold, 1. Cor. 11. expoundyng the Lordes Supper after Paule, which addeth immediatly vnto the cup, this yt Luke there left foorth: Doe ye this into my remembraunce. This doth Paule repete ſo ofte to put The Supper of the Lord is the commem • ration and memoriall of Chriſtes death. vs in minde, that theſe thankes giuing and Supper is the cōmemoration and the memoriall of Chriſtes death. Wherfore after all hee repeteth it yet agayne the thyrde tyme ſaying. So oft as ye ſhall eate this bread (hee calleth it ſtill bread euen after the Popes conſecration) and drinke the cuppe (he ſayth not drinke this bloude) ſee that ye gyue thākes, be ioyous and preach the death of the Lord, for ſo much ſignifieth, An ••• ciate, in this place, vntill hee come that is to ſay, frō the tyme of his death and Aſcention vntill hee come agayne to iudgement. Furthermore (ſayeth S. Paule calleth the Sacramēt bread after the conſecration. Paule) who ſo eateth this bread (he calleth it ſtill bread) or drinke of the cuppe of the Lord vnworthely: is giltie of the body and bloud of the Lord. The body and bloud of the Lorde Paule calleth here the congregation aſſembled together to eate the Lordes Supper. For they are his body and bloud which are redemed with his body and bloud, as he ſaid in the x. chapter before. The cup of thankes giuyng whiche we receiue with thākes: is it not the felowſhyp of the bloud of Chriſt? The bread whiche we breake, is it not the felowſhyp of the body of Chriſt? For we beyng many together are one bread, and one body. Loe here Paule expoundyng hym ſelfe vſeth the ſame forme of ſpech that is vſed in theſe woordes. This is my body, takyng is, for ſignifieth. We are By one loafe of bread, we are fignified to bee one body in Chriſt. one bread & one body, that is to ſay, we are ſignified by one loafe of bread to be one body, he ſheweth the cauſe, addyng becauſe we be all partakers of one lofe or peece of bread. And in the xij. chapter folowing, he ſayth plainly, ye be the body of Chriſt and his particular members, and in the firſt to the Epheſians. God dyd ſet Chriſt to be the head ouer all vnto hys congregation whiche is his body. &c.

And bicauſe the compariſon in the x. chapter betwene the Lordes borde and his cup, and the deuils borde and his cup, do declare this matter. I ſhall The cup of the Lord, 〈◊〉 the cup of recite Paules wordes, ſaying: ye may not drinke the cup of the Lord, and the cuppe of the deuill both together. Ye the deuill, how they differte. may not bee partakers of the Lordes borde & the deuils borde both at once. The deuils borde and hys cuppe was not his body and bloud, but the earing and drinkyng before their images and Idols as dyd the heathen in the worſhyppe and thankes of theyr Gods. Of the which thyng thou mayſt gather what Paul meant by the Lordes borde and his cuppe. Now let vs returne to Paule in the x • . chapter. They eate this Who they are that eate of the bread and drinke of the cup vnworthely. bread, and drinke of this cup vnworthely, that come not vnto this borde with ſuch faith and loue as they profeſſed at their Baptiſme. They eate vnworthely that thruſt them ſelues in among this congregation hauyng not the loue that this Sacramēt and ſigne of vnity teacheth and ſignifieth. Which maner of people Paule in ye ſame chapter rebuketh, and bendeth all his Sermon agaynſt them: for that they were contētious, and came together not for the better but for the woorſe. So that their commyng together which ſhould haue bene a token of fayth, and loue, was turned into the occaſion and matter of diſſcution and ſtrife: bycauſe euery man dyd eate (as Paule ſayth) hys owne ſupper and not the Lordes ſupper: wherein the bread and drinke is common as well to the poore as to the riche. But here the rich diſdayned the Euery 〈◊〉 did eate his own ſupper and not the Supper of the •• rd. poore and would not tarye for them. So that ſome (as the rich) went theyr way dronken and full: and the poore departed hungry and dry, whiche was a token of no equall diſtribution of the bread and drinke: and that the rich contemned the poore, and ſo became ſclaū derous and giltie of the body & bloud of Chriſt: that is to witte, of the poore congregation redemed with Chriſtes body and bloud. Thus they that came together appearyng to haue had that loue whiche the Supper ſignified and had it not, vttered them ſelues by this contētious and vnlouyng dealyng not to be members of Chriſtes body, but rather giltie and hurtfull vnto them. As if a ſouldier of our aduerſaries part ſhoulde come in among vs with our Lordes badge, hauyng not that hart fayth and loue to our captaine that we haue, we would (if we eſpyed it by any token) take him for a ſpye and betrayer We muſt firſte examine out ſtlues, and thē come to the table of the Lord. rather then one of vs.

Let a man therefore (ſayth Paule) proue him ſelfe well before, whether he hath this fayth to Chriſt & loue to God and his neighbour which all he profeſſed at Baptiſme, and this Supper ſignified: and ſo come in among the congregation to eate of this bread & drinke of this cup (he calleth it ſtill bread and wyne: & neither his body nor bloud.) For he that eateth & drinketh vnworthely, eateth and drinketh hys owne damnation: bycauſe he diſcerneth not the Lordes body. He calleth ſtill the Lordes body the congregation redemed with Chriſtes body as he dyd before, Loke more of this in the Epiſtle to the reader. and alſo in the chapter folowyng fetching his analogie and ſimilitude at the naturall body. In which although there be diuers members one excelling an other, one inferiour, vyler and more cōtemptible then an other, yet may not the body want them: but muſt couer them reuerently, and hold them in honour. Agayn, in the body, though there be diuers members of diuers offices: yet is there no diſcorde among them: but euery member bee it neuer ſo, low and vyle: yet doth it miniſter and ſerue an other, and all together hold vp and helpe the whole body. This conſideratiō with theſe cōpariſons ſo eloquently, ſo plenteouſly, ſo liuely doth Paule ſet forth in that xij. chap. that no mā cā deſire any more. And all to bryng vs into the conſideration and diſcretion of the body of Chriſt which is his congregation: without whiche conſideration and diſcretion, if we thruſt our ſelues If we come not thankfully and charitably vnto yt Lordes borde, we eate and drinke our damnation. in with his ſigne and recogniſance faynedly: we be but hypocrites and eate and drinke our owne iudgement. For this cauſe many are ſicke among you, and many are a ſlepe, that is, are dead. Here it ſemeth ſome plage to haue bencaſt vppon the Corinthians for this abuſe in the eatyng of the Lordes Supper. For both the law & the Prophetes threatened vs plagues, as peſtilence, famine, and ſword for our ſinnes. For if we had iudged our ſoules, that is, if we had diligently examined our owne liuyng & repented: we ſhould not haue ben iudged, that is to ſay, puniſhed of yt Lord. But while we be puniſhed, we be corrected of the Lord leſt we ſhould be condemned with the world. Wherfore my brethren, when ye come together to eate, tary one for an other. Here is the cauſe of all this diſſention wherfore Paule rebuketh them. But here might ſome of them obiect & tell Paul. Syr we come thether hungry and may not tary ſo long: wherunto Paul aunſwereth as he dyd before: ſaying. Haue ye not houſes to eate & drinke in? Do ye contemne the cōgregation of God, and ſhame them that haue none? Here S. Paule calleth the poore the Church of God. he calleth the poore the church of God, whom afterward he called the body of the Lord: and now at laſt he ſayth. If any mā be ſo hūgry, let him eate ſomewhat at home, and ſo delay his hunger that he may the better tary for the pore, leſt ye come together vnto your condemnation. And as for other thynges This place the Papiſtes alledge to proue vnwritten be ritie. I ſhall diſpoſe and ſet in order when I come. Theſe other thynges were concerning this Supper and ſuch as were out of frame among them whiche if ye read the whole Epiſtle are eaſie to ſee: & that they were no neceſſary truthes for their ſaluation. For all ſuch truthes Paule had preached them before and written them to. Neither were theſe other thinges, Lent, Faſt, the Aſſumption of our Lady, halowyng of bowes, Belles, and Aſhes, halowyng of Ʋeſtimentes, and crepyng to the Croſſe, with ſuch other vnwritten vanities, as M. More lyſteth to leſt and tryful out the truth.

Now haue ye the very pure ſenſe of theſe Chriſts wordes, this is my body, that is to ſay. This ſignifieth or repreſenteth my body takyng Eſt, for ſignificat. As M. More hym ſelfe vttered it in his Dialogue put forth in William Barlowes name, recityng the opinions of Oecolampadius and Zwinglius: ſaying, this is my body, is as much to ſay as this ſignifieth my body, where he ſaith that Oecolampadius alledgeth for hym More belyeth Decolamp • dius; and Zuingitus. Tertulian, Chriſoſtome and Auſten, but falſely ſometyme addyng more to their wordes, ſometyme takyng away from theyr ſentēces. Which ſaying is playne falſe and hee belyeth the man now departed, for firſt his incomparable learnyng and verye ſpirituall iudgement would not ſuffer hym to be ignoraunt in the vnderſtandyng of theſe old holy Doctours (whom I dare ſay he vnder ſtode as well as More. And his couſcience and faythfulnes would not ſuffer hym falſely to peruert them as M. More belyeth and peruerteth Chriſt & Paule and all holy Scripture. And if this mā had thus dealt with theſe Doctours ſayinges: Luther agaynſt whom he did cōtende in this matter would not haue left it vntold hym.

But (Chriſtē reader) to put thee out Loke more of this in the Epiſtle to the reader. of doubt haue here theſe doctours own wordes both in Latine and Engliſhe. And firſt heare Tertulian, where thou muſt firſt vnderſtād that there was an hereticke called Marcion, ſaying that Chriſt tooke not to hym the very body of man, but an imagiued and a phantaſticall body, to put of, and on, when he lyſted: and ſo not to haue ben borne verely of the virgine Mary nor yet to haue ſuffered verely death &c. agaynſt whom, thus writeth Tertulian in hys fourth booke.

Profeſſus ita que ſe concupiſcentia concupiſſe Tertulian. edere paſcha, vt ſuum acceptum panem & diſtributum Diſcipulis corpus ſuuni illum fecit, hoc eſt corpus meum dicendo: id eſt figura corporis mei. Figura autem non fuiſſet, niſi veritatis eſſet corpus. Caeterū, vacua res, quod eſt phantaſma, figuram capere non poſſet. Whiche wordes are thus in Engliſh ſpoken of Chriſt. Whiche acknowledgyng hym ſelfe with how feruent deſire he longed to eate the paſſeouer, as his bread taken and diſtributyng to his Diſciples: made it his body, ſaying: This is my The wor • es of Tertulian. body: that is to ſay, the figure of my body. For figure had it bene none, except it were a very body. For a voyde thyng which is a phantaſie can receaue no figure. Here it is playne, that this is my body after the old holy Doctour, is as much to ſay, as this is the figure or ſigne that repreſenteth or ſignifieth my body.

Alſo, thus ſayeth Auſten. Lex dicit non eſſe manducandū ſanguinem, quod anima ſit ſanguis: Quod lex dicit, ſanguis Auſtē cap. xij. againſt, • dim • nt. eſt anima: eſſe poſitum dicimus, ſicut alia multa & penè omnia Scripturarum illarum Sacramenta ſignis & figuris plena futurae predicationis, quae iam per Dominum noſtrum Ieſum Chriſtum declarata eſt. &c. Poſſum etiam interpretari praeceptum illud in ſigno eſſe poſitum. Non enim dubitauit Dominus dicere. Hoc eſt corpus meum, quum ſignum daret corporis ſui. Sic eſt enim ſanguis anima, quomodo petra erat Chriſtus. Nec tamen quum haec diceret, ait: petra ſignificabat Chriſtum, ſed ait: petra erat Chriſtus. Quae rurſus ne carnaliter acciperetur, ſpiritualem illam vocat, id eſt ſpiritualiter intelligi docet. Whiche woordes be thus in Engliſh. The law ſayeth that bloud ſhould not Gene. 6. Leui. 7. Deut. 12. be eatē, becauſe the life is bloud. Which precepte of the lawe and bycauſe that bloud is lyfe: we affirme it to be ſet like as many other almoſt innumerable ſacramentes of thoſe Scriptures, full of ſignes and figures of the preachyng to come: whiche now is declared by our Lord Ieſu Chriſt &c. And I may interprete that precept to bee layed in a ſigne. For the Lord doubted not to ſay. This is my body: when hee gaue the ſigne of his body. And euen ſo is the bloud lyfe, and the ſtone was Chriſt. Auſten calleth Sacrament the ſigne of his body. And yet when he ſayd theſe wordes: he ſayd not the ſtone ſignified Chriſt: but he ſayd, the ſtone was Chriſt, whiche leſt they ſhould be taken carnally, hee calleth it ſpirituall, that is to ſay, he teacheth it to bee vnderſtand ſpiritually. Where is now Mores litteral ſenſe, and materiall meate?

Now ſhall ye heare Chriſoſtome. Hom • . 83. operiti • imperfect • . Nihil ſenſibile tradidit Chriſtus: licet dederit panem & vinum: non quod panis & vinum non ſint ſenſibilia, ſed quod in illis mentem haerere noluit. Nam in ſuum corpus, quod eſt panis vitae, ſubuehit dicens. Hoc eſt corpus meum: perinde ac dicat. Hoc licet panis ſit, ſignificat tamen tibi corpus. Thus it is in Engliſhe. Chriſt geuyng bread and wyne, gaue no ſenſible thyng: not that bread and wine be not ſenſible: but that he would not our mynde to ſticke ſtill in them. For hee lifted vs vp into hys bodye, Chriſoſtome calleth the ſacramēt the ſigne of Chriſtes body. which is the bread of lyfe: ſaying. This is my body: as though he ſhould ſay. Though this be but bread, yet it ſignifieth vnto thee, my body. Now iudge thou (Chriſtē reader) whether M. More reporteth right, of this mā that alledgeth theſe holy Doctours, or no.

Now haue ye the pure vnderſtandyng The confutatiō of the Papiſtes gloſes. of the wordes of the Lordes ſupper confirmed with the old holy Doctours. That, this is my body, is as much to ſay, as this ſignifieth my body. And this is my bloud: is, this ſignifieth my bloud. But yet was there neuer ſuch maner of ſpeaking in the ſcripture. This is that: that is to ſay. This is conuerted and tranſubſtanciated into that. Or this is conteined in that: the thyng conuerted and chaunged kepyng ſtill her forme, qualities, quantities &c. As to ſay. This is my body, The Papiſtes are wre • ters & peruerters of the ſcriptures. that is to ſay. This bread is conuerted into my body, the bread abydyng ſtill in his faſhion, taſt, colour, waight. &c. For Chriſt when hee conuerted water into wyne, dyd not leaue the fourme, colour, and taſt ſtill in the water. For ſo had it bene no chaungyng. But let our couetous conuerters choppe and chaunge bread and wyne till we there feele, ſee, & taſt neither bread nor wyne, and then will we beleue them ſo they bryng for them the word of God. For as for their falſe iugglyng we feele it at our fingers ende: we ſee it, had we but halfe an eye: we taſt it at our toūgs end, and know it with all our wyttes and vnderſtandyng ſo manifeſtly, that we perceiued them openly long agoe, to be the very Antichriſtes, of whom Chriſt and his Apoſtles warned vs to come in this laſt tyme.

And if they ſay. That this conuerſion The Papiſtes ſay that the trā ſubſtantion is done by miracles. is made by miracles. Then muſt euery one of them as hee ſay a Maſſe, make vs many a miracle the very markes of M. Mores Churche. For it is oue great miracle that Chriſts body ſhould come ſo ſodenly inuiſible and ſo oft out of heauen, and that ſuch a miracle as the worde of God neuer knew. An other that ſo great a body ſhould be conteyned in ſo litle a place, and that one body ſhould be at once in ſo many places and two bodyes in one place. An other that it is eaten, neither the cater feelyng it, nor the body eaten ſufferyng nor feelyng the teeth of the eater. With as many moe maruelous & like miracles or rather abſurdities of the bread and wyne, that there muſt be the forme, colour, taſt, wayght, broken &c. and yet neither to be bread nor wyne in our belefe except we will be burned of thē bycauſe we beleue not their iugglyng caſtes. O miſchieuous miracle makers. O cruell conuerters: O bloudy butchers.

But hearke (Chriſten reader) and I ſhall learne thee to knowe Chriſtes playne and true miracles, from the ſleighty iuggling of theſe crafty cōneyers. Chriſt would neuer haue done miracle had men beleued hym onely by hys woordes, but when hee ſayd firſt theſe wordes. This is my body, no mā doubted at them, no man was in any vnbeleue of them, wherfore theſe wordes muſt needes bee playne ſingle and pure without miracle, as theſe. The iij. braunches are thre dayes: without any ſubtile tranſubſtantiation, ſuch inſenſible conuerſion, or any falſe miracle. All true miracles are done to let forth the glory of God. Chriſt wrought all his miracles for the glory of God to declare hym ſelfe both God and man, ſo that all Chriſtes miracles were cōprehended vnder mans ſences or commō wyttes, which bryng in ſuch knowledge vnto the vnderſtā dyng. As when he chaunged water into wyne, the miracle was firſt receiued with the ſight, open at the eye, taſted with the mouth and ſo conuayed vnto the vnderſtandyng. And now though Chriſt dyd miracles to declare h • m ſelfe to be both God and man. we neither ſee nor taſt that miracle, yet we heare it, ſee it, read it, and ſo vnderſtād that it was once a miracle done of Chriſt? whē he reſtored the ſight to the blynd, healed the lame, clenſed the leproſe, reared the dead: all was ſeen, heard, and ſo comprehended vnder our moſt ſwete ſenſes: that his very enemyes were compelled to coufeſſe them for miracles. But our miracle makers, that make dayly ſo oft and ſo many, are ſo farre from this cleare poynt, that their miracles in this matter, be not, neither ſhalbe cōtained nor comprehē ded 〈…〉 vnder any of our fiue wittes, but they rather delude and deceyue both ſight, taſt, feelyng, hearyng, and ſmellyng: ye our fayth and vnderſtandyng to. Beware therefore of theſe miſchieuous miracle makers for theyr owne glory and profite and will kill thee to, if thou beleueſt not their lyes. Beware I ſay of thoſe Marchauntes that will ſell the wares, which they will not ſuffer thee to ſee, nor to taſt, nor to touch but when they ſhewe the white, thou muſt beleue it is blacke: If they geue 〈…〉 the bread, thou muſt beleue it without any word of thy fayth, that it is Chriſtes body, and that of their owne makyng. If thou taſt, ſee and feele it bread yet thou muſt ſay it is none though the Scripture calleth it bread xx. tymes. Beware, beware I ſay of Antichriſt: whoſe commyng ſayth Paule (He is come alredy ſayth Iohn, now are there 1. Theſ. 2. 1. Iohn. 2. many Antichriſtes) ſhall be after the workyng of Sathan with an almighty power, with falſe ſignes and wouders lying miracles, & with all deceite of vnrighteouſnes. &c.

To be to curious in ſo playne a Sacrament and ſigne, to cauill Chriſtes cleare wordes with ſophiſticall ſo •… mes, and to tryfull out the truth with tauntes and mockes, as M. More doth, is no Chriſten maner. And if our Papiſtes, and Scholaſticall Sophiſ •• r • will obiect and make aunſwere to thus Supper of the Lorde, bringyng • o • or them, their vnwrittē wordes, dedes, & dreames (for we haue compelled More 〈…〉 ſcriptures. with ſhame to flitte frō the Scripture) ſtrewed with their vame ſtraunge termes which Paul damneth, and geueth Timothe warning of: I ſhall by gods grace ſo ſet the almighty word of God againſt them, that all Chriſten ſhall ſee falſhead and deceite in this Sacramēt: and ſo diſcloſe theyr deuiliſh doctrine and fleighty iugglyng, that all that can read Engliſhe, ſhall ſee the trouth of Gods word openly beare downe their vnwritten lyes. For it is verely the thyng that I deſire, euen to be written agaynſt in this matter, for I haue the ſolutions of all theyr obiections ready, And know right well, that the more they ſtyrre this Sacrament, the broder ſhall theyr lyes be ſpread, the more ſhal theyr falſehead appeare and the more gloriouſly ſhall the trouth triumph: as it is to ſee this day by long contention The contē tious and wicked doctrine of y• Papiſtes hath prouoked the lyght of gods truth to be ſet forth to the vnderſtandyng of the people. in this ſame, and other lyke Articles: which the Papiſtes haue ſo long abuſed, and how More hys lyes vtter the truth euery day more and more. For had he not come beggyng for the Clergy from Purgatory, with his ſupplication of ſoules, and Raſtel and Rocheſter had they not ſo wyſely played theyr partes: Purgatory peraduenture had ſerued them yet another yeare: neither had it ſo ſoone haue bene quenched, nor the poore ſoule and Proctour there bene with his bloudy Byſhop Chriſtē • atte, ſo farre coniured into hys owne Vtopia with a ſachell about hys necke to gather for the proude Prieſtes in Synagoga Papiſtica.

When Chriſt was aſcended into heauen: and had ſent his Apoſtles the ſpirite of truth to leade them into all truth perteinyng vnto our ſaluation, euen • nto hym that ſayd: I am the truth of whiche truth hee inſtructed them after his reſurrection. Luke. xxiiij. and they had preached the ſame truth nowe at Ieruſalē Actes. ij. at which preachyng there were that receiued their wordes How the 〈…〉 . and were Baptiſed, about iij. M. hys Apoſtles remembryng how their maiſt •• Chriſt at his laſt Supper did inſtitute and leaue them this holy Sacrament of his body and bloud to be cele •• ated and done in his remembraunce among ſuch as had receiued his Goſpell, were Baptiſed, had profeſſed hys fayth, and would perſeuer in his Religion: dyd now in this firſt congregation celebrate the Lordes Supper breakyng the bread and eatyng it as Chriſt dyd teach them, which Supper, Luke and Paule called afterward the breakyng of the bread. As Actes. ij. ſaying. That they which gladly had now received Peters acte, & were baptiſed: were perſeuering in the doctrine of the Apoſtles, and in the communiō, and in the breakyng of the bread, and in prayer, whiche Sacrament was now a token of the perſeueraunce in theyr Chriſten Religion now profeſſed. Of this breakyng of bread, Luke writyng of Paule commyng vnto Troades, ſayth alſo, A •… • 2. that their vpon a Sabboth day, when the Diſciples were come together vnto the breakyng of the bread: Paule made a Germon duryng to mydnight &c. And that this was no common nor prophane vſe but an heauenly Sacrament and a reuerent rite and vſage, the circumſtaunces of the action declare, both in Luke and Paule, ſhewyngit to be the very inſtitutiō that Chriſt ordeyned at his Supper. Paule thus recitynge this breakyng of the breake: ſaying. The bread whiche we breade, is it not the felowſhyp of the body of Chriſt? yt is to ſay, doth it not ſignifie vs to be the body of Chriſt that is hys congregation and people, as doth the wordes folowyng declare? Paule addyng the cauſe ſaying. For we beyng many are all together ſiguified by the one loafe to be one body: for that we be partakers of the ſame bread. Alſo before, he calleth in the ſame Supper, the cup of thankes geuyng the felowſhyp of the bloud of Chriſt: that is to ſay, the congregation redemed with Chriſtes bloud.

The holy Sacrament therefore, The Sacrament is not vſed in theſe dayes as it was in the tyme of the Apoſtles. would God it were reſtored vnto the pure vſe, as ye Apoſtles vſed in it their tyme. Would God, the ſecular princes which ſhould be the very paſtours and head rulers of their congregations cō mitted vnto their cure, would firſt cō maunde or ſuffer the true preachers of Gods woorde to preache the Goſpell purely and playnly with diſcrete libertie: and conſtitute ouer eche particulare Pariſh ſuch Curates as cā and would preach the word, and that once or twiſe in the Weeke, appoyntyng vnto theyr flocke certeyne dayes after their diſcretion and zeale to Godward, to come together to celebrate the Lordes Supper. At the which aſſemble the Curate A good doctrine for al ſuch miniſters as haue cure of ſoules, to vſe to his flocke. would propone and declare them firſt this texte of Paule. i. Corinthians. xj. So oft as ye ſhall eate this bread and drinke of this cuppe: ſee that ye be ioyous, prayſe, and giue thankes preachyng the death of the Lord &c. whiche declared, and euery one exhorted to prayer, he would preach them purely Chriſt to haue dyed and bene offered vpon the altare of the Croſſe for theyr redemption: whiche onely oblation to be ſufficiēt ſacrifice to peace the fathers wrath, and to purge all the ſinnes of the world. Then to excite them with humble diligence, euery man vnto the knowledge of hym ſelfe & hys ſinnes: and to beleue and truſt to the forgyueneſſe in Chriſtes bloud: and for this ſo incomparable benefite of our redemption, (whiche were ſold bondemen to ſinne) to geue thankes vnto God the father for ſo mercyfull a deliueraunce through the death of Ieſu Chriſt, euery one, ſome ſingyng, and ſome ſaying deuoutly, one or other Pſalme or prayer Thankes geuyng. of thankes gyuyng in the mother toung. Then the bread and wyne ſet before them in the face of the Churche vpon the table of the Lord purely and honeſty layed: let hym declare to the people the ſignifications of thoſe ſenſible ſignes, what the action and deede moueth, teacheth and exhorteth them vnto: and that the bread and wyne be no prophane common ſignes: but holy Sacramentes reuerently to be conſidered The bread and wyne are not prophane but Sacramentes to holy vſe. and receiued with a depe fayth, and remembraunce of Chriſtes death and of the ſhedyng of his bloud for our ſinnes, thoſe ſenſible thynges to repreſente vs the very body and bloude of Chriſt, ſo that while euery man beholdeth with his corporall eye thoſe ſenſible Sacraments: the inward eye of his fayth may ſee & beleue ſtedfaſtly Chriſt offred and dying vppon the Croſſe for his ſinnes, how his body was broken and his bloud ſhed for vs, and hath giuen hym ſelfe whole for vs, hym ſelfe to be all ours, and what ſoeuer he dyd to ſerue vs, as to bee made for vs of hys father our righteouſnes, our wiſedome, 1. Cor. 1. holyneſſe, redemption, ſatiſfaction. &c.

Then let this preacher exhort them A wholeſome and good leſſon namely for all miniſters. louyngly to draw neare vnto this table of the Lord, and that not onely bodely, but alſo (their hartes purged by fayth, garniſhed with loue and innoceney) euery man to forgyue eche other vnfaynedly, and to expreſſe or at leaſt wiſe to endeuour them to folow that loue whiche Chriſt dyd ſet before our eyes at his laſt Supper when he offered hym ſelfe willyngly to dye for vs hys enemyes: Whiche incomparable loue to commende, bryng in Paules Argumentes, ſo that this, hys flocke Rom. 5. may come together, and be ioyned into one body, one ſpirite, and one people. This done let hym come downe: and accompanyed honeſtly with other Miniſters come forth reuerently vnto the Lordes table, the congregatiō now ſet round about it, and alſo in their other At the miniſtration of the Sacrament let the miniſter exhorte all men to haue faith and lone & to pray for grace. conuenient ſcates, the paſtour exhorting them all to pray for grace, faith and loue, whiche all this Sacrament ſignifieth and putteth them in mynde of. Then let there be read apertely and diſtinctly the vi. Chapter of Iohn in their mother toung: Wherby they may clearely vnderſtand, what it is to eate Chriſtes fleſh and to drinke his bloud. This done, and ſome brief prayer and prayſe ſong or read, let one or other miniſter read the xj. chapter of the firſt to the Corinthians, that the people might perceiue clearely of thoſe woordes the miſtery of this Chriſtes Supper, and wherfore he did inſtitute it.

Theſe with ſuch lyke preparations I good and neceſſary exhortatiō to be mate to y• people of the t •… they receaue the communiō. and exhortations had, I would euery man preſent ſhould profeſſe the Articles of our fayth openly in our mother toung, and confeſſe his ſinnes ſecretly vnto God, praying intierly that hee would now vouchſafe to haue mercy vpon hym, receiue his prayers, glewe hys hart vnto hym by fayth and loue, encreaſe his fayth, geue hym grace to forgyue and to loue his neighbour as him ſelfe, to garniſh hys lyfe with purenes and innocency, and to confirme hym in all goodnes and vertue. Then againe it behoueth the curate to warne and exhorte euery man deepely to conſider and expende with hym ſelfe, the ſignification & ſubſtaūce of this Sacrament, ſo that he ſit not downe an hipocrite and a diſſembler, ſith God is ſearcher of hart and raines, thoughtes and affectes: and ſee that he come not to the None may come to the commu •… without y• weddyng germent 〈◊〉 • ayth. holy table of the Lorde without that fayth whiche he profeſſed at hys Baptiſme, and alſo that loue which the Sacrament preacheth and teſtifieth vnto hys hart, leſt hee now, founde gilty of the body and bloud of the Lord (that is to wytte a diſſembler with Chriſtes death and ſclaunderous to the congregregation, the body & bloud of Chriſt) receiue his own damnation. And here let euery man fall downe vppon hys knees ſaying ſecretly with all deuotion their Pater noſter in Engliſh, theyr Curate as example kneelyng downe before them. Which done, let hym take the bread and eft the wyne in the ſight of the people hearing him with a loude voyce, with godly grauitie, and after a Chriſten religious reuerence rehearſyng diſtinctly ye wordes of the Lordes Supper in their mother toung. And thē diſtribute it to the miniſters, which taking the bread with great reuerence. will deuide it to the congregation euery man breakyng and reaching it forth to hys next neighbour and member of the miſtike body of Chriſt, other miniſters folowyng with the cuppes powring forth & dealing them the wyne, all together thus •• yng now partakers of one bread and one cuppe, the chyng thereby ſignified and preached printed faſt in their hartes. But in this mean • while muſt the miniſter or paſtour be readyng the communicatiō that Chriſt had with his Diſciples after his Supper, beginnyng at the waſhing of their feete: ſo readyng till the bread & wyne Iohn. 13. be eaten and dronken and all the action done. And then let them all fall downe on their knees geuing thankes highly Thankeſgeuyng to God. vnto God the father, for this benefite and death of his ſonne, whereby now by faith euery man is aſſured of remiſſion of his ſinnes, as this bleſſed Sacrament had put them in mynde, and preached it them in this outward action and Supper. This done, let euery man commende and geue them ſelues whole to God and depart.

I would haue hereto put my name, (good Reader) but I know well that thou regardeſt not who writeth, but what is writtē: thou eſtemeſt the word of the veritie, and not of the authour. And as for M. More, whom the veritie moſt offendeth, and doth but mocke it out when he cannot ſoyle it: he knoweth my name well inough. For the deuill Thoſe wordes of his are in his booke that he made for yt pore ſoules in Purgatory. his gardian, as him ſelfe ſayth: commeth euery day into Purgatory, (if there be any day at all) with his haynous and enuious laughter, gnaſhing his teeth and grynnyng, tellyng the Proctour with hys Popes priſoners, what ſoeuer is here done or written againſt them, both his perſon and name to. And he is now, I dare ſay, as great with his gardian, as euer he was.

If any man tel ye, loe here is Chriſt, or there is hee, beleue hym not: For Marke. 42. there ſhall aryſe falſe Chriſtes falſe annoynted giuyng great miracles. Take hede, I haue told ye before, if they therefore tell ye: loe, hee is in the deſert, go not forth, loe hee is in the preuy pixe, beleue it not.

FINIS.

A diligent, and neceſſary Index, or Table of the moſt notable thynges, matters, and woordes contayned in theſe workes of Maſter William Tyndall. The letter A. ſignifieth the firſt columne, and B. the ſecond columne of the ſame ſide. A. A Aron added nothyng to Moſes law. Repreſenteth Chriſt, & euery true preacher 125. a Abbottes and Byſſhops kepe Mōkes in ignoraunce. 361. a Abhominable blaſphemie. 330. a Abiectes from God, who? 25. a Abrahā 303. his childrē haue his faith. 45. a. and are the childrē of faith. 63. a Abraham how iuſtified. 334. a Abſtinēce outward is hypocriſis. 76. b. for common wealth ſake is conunendable. 228. a Abſtainyng from Images. 22. a Abſolutiō of the Popes Legate 181. b Abuſe of Abbeyes. 359. b. of confirmatiō. 277. a. of Images. 271. a. of ſcriptures and Sacraments by Papiſtes 13. b. 339. b. 427. b. 365. b. in prayer. 249. b Actual ſinne waſhed away in Chriſtes bloud. 32. a Adam muſt be ouerthrowen, & Chriſt put on. 90. b Adelſtone kyng. 102. b Admonition. 207. b. to blynde guides, to rulers. 341. a. to miniſters. 427. b. to More. 251. a. to al ſubjectes. 376. b to votaries. 21. a Adrian the firſt Pope. 349. a Adrian the ij. and iij. 351. a Aduauncement of the Pope. 348. b. of the Clergy. 347. a Aduengers robbe God of his honour. 178. b Aduoutry. 205. a Adultery of Dauid. 169. b Aduerſaries to Chriſt knowen by their deedes. 102. a Aduerſitie how profitable. 120. a Affinitie of the paſſeouer, and Chriſtes Supper. 467. a Afflicted in this World wherewith cō forted. 190. a 〈 in non-Latin alphabet 〉 . 253. a Age, to be preferred before youth. 311. a. to be honored. 345. b Agreement in doctrine betwene Papiſtes, and Phariſeis. 17. b. and in Scriptures. 265. a Albe. 277. b Alchouſe a pulpit for Papiſtes. 2. a Allegories. 166. a. not agreable to the text are falſe. 167. b. their right vſe. 167. a. they proue nothing. cauſe blindnes. Well to be weyed. How to be vnderſtode. 14. a. they are no ſenſe of Scripture. 167. a Almoſſe. 217. a. and 228. a. What in ſignifieth. 83. b. How truly beſtowed. 74. b Almoſe of the poore become Peters patrimonie. 352. b Altar. 277. b Alteration of Gods word intollerable. 23. a Alteratiō of bread into Chriſts body not proued by any ſcripture. 465. b Alteration of thynges for the abuſe therof. 299. b Ambition. 290. b. altereth her maſters meſſage. 201. a Ambitious perſonnes haue neither fayth, nor can doe good meſſage. 141. b Amendement of lyfe foloweth true faith. 303. b. the ſame to be wiſhed for. 177. b Amendement may, be in all thinges. 393. a Amice. 277. b Anger, how no ſinne. 203. a Anker of our ſaluation. 188. b Annoyntyng. 408. b Annoyntyng of the head. 227. a. and of Prieſtes ſincerely. 133. a Anſwere of the Popiſhe Churche. 292. b. of Cloyſterers to the poore. 243. a Anſwere to the Papiſtes by Paule concernyng iuſtification. 44. b Anſelmus the Popes Chapleine. 362. b Antichriſt. 406. b. What it ſignifieth. 60. a. who it is. 407. b Antichriſt is knowen. 286. b Antichriſt his Churche. 290. a. his properties. 60. b Antichriſt beleueth Chriſt to be commen in the fleſhe. 415. a. wreſteth Scriptures. 357. a Antichriſt ſendeth hys ſoorth with falſe names and ſignes. 134. a Antichriſt hath reigned among vs long tyme. 60. b. 407. a. ſubuerteth all thynges. 162. b. turneth the roote vpward. 130. a Antitheſis betwene Chriſt, and the Pope 175. b. betwene the Popes Church and Chriſtes. 292. b Antioch Peters ſee. 358. b A poena, & culpa. 151. a Apoſtles alledge not their owne authoritie. 344. a. their fayth rayled on by Papiſtes. 422. b. all had like authoritie of Chriſte. 257. b. all ſent out. 358. a Apoſtles howe they bleſſed vs. 157. a. gaue vs no blynde ceremonies. 129. a Apoſtles doubtfull. 261. a. their ignoraunce. 26. a Apoſtles howe they firſt celebrated the Lordes Supper. 476. a. neither ſhauen, ſhorne, nor annointed. 133. a. knew not the Popes vſurped authoritie. 392. b Apoſtles taught thynges they write not. 255. b. they taught obedience. 340. preached Chriſt, and not Peter. 125. b. their doctrine is firme. 256. b. muſt be clea • ed vnto. 40 • . a Apoſtles preached repentaūnce to the Iewes. 28. a. made heretikes of the pope with their maſter Chriſt. 265. a Apparaunt godlyneſſe in Popiſhe Decrees. 312. a Appearaunce of godlynes. 291. a Application of vowes. 21. a Argumentes Popiſhe to bee noted 260. a. to know falſe Prophetes by. 403. a Argumentes prouyng our ſaluation in Chriſt. 432. a. Worthy notyng touchyng the Sacrament of the Lordes Supper. 447. b Ariſtotle. 103. a beleued of Papiſtes before Chriſt. 61. b Ariſtotle and Plato cannot vnderſtand the Scriptures. 88. a Armour of the Popiſhe ſpiritualty. 176. b. of a Chriſtian man. 423. a Armes ſent into Fraunce. 371. b A true ſtory. 369. a Attrition a new ſeyned word. 148. b Auarice. 405. a Aungels bound of the Pope. 150. a Authority of Peter. 358. b. of his ſucceſſour onely is to preache. 173. b. not aboue the reſt. 343. b Authoritie of the Pope. 149. b. chalenged ouer God and man. 150. a Auricular conteſſion opened all ſecretes. 116. b. ſtandeth not with Gods Teſtament. 155. b Auſten, his opiniō of the Sacramēt. Calleth it a ſigne of Chriſtes body. 474. b Auſten his place of the Churche expoūded. 266. a. he complayneth one hys tyme. 277. b B. BAdges of ſundry faſhions among the ſhauelynges. 140. a Badge of loue. 417. b Baggages ſuperſtitious. 271. b Baggage all the Popes doctrine. 248. b Balaam. 251. a. 254. b Balaam an example. 306. a Baptiſme. 14. b. 187. b. 226. a. deſcription therof. 14. b Baptiſme figured by Circumciſion. compared with Circumciſiō. 467. b. is euerlaſtyng. 148. a. to vs, as Circumciſion to the Iewes. 437. b Baptiſme inward of the ſoule what. 187. b▪ Baptiſme to what ende. 411. a. teacheth repentaunce. 14. b. what it woorketh in vs. 441. b. without fayth not auaylable. ibidem. Baptiſme 〈◊〉 yt Sacramēt of Chriſtes Supper are moſt neceſſary. 467. b Barren fayth, without loue. 332. b B •… le betwene the ſpirite and the fleſh. 46. a Beauty of the tabernacle. 9. a Beggers in times paſt not ſuffred to runne abroad. 133. b Beggers Friers. 355. a Begynnyng of penaunce and Purga to •… 97. b. of the Popes authoritie 352. b Behauiour in readyng Scriptures and Doctours. 106. b Bele • in Chriſt what. 131. a. in God and contempt of the world. 7. b. of Chriſtes humanitie and diuinitie. 390. b Belefe in Gods promiſe iuſtifieth. 117. b. in Chriſt. 390. b Belefe muſt be takē heede to. 286. b Be •… of the reſurrection is an article 〈◊〉 our fayth. 431. b Belefe in Chriſt and that he dyed not al •• e. 130. b Belefe in God. 238. b Beleuers in God, whom. 287. b. in man curſed. 267. a Beleuers in Chriſt muſt folow him. 132. b Beleuing remiſſiō of ſinnes in Chriſt 321. a Belly Gods reproued of Chriſt 457. a Bels chriſtined. 152. a Benefite of Chriſtes death of whom receaued. 443. b Beren garius kyng of Lombardy. 352. a •… wyng of benefices wickedly. 360. a Bibles ſearched for to bee burned. 454. b 〈…〉 ſtraunge worde to Popiſhe Curates. 102. a 〈…〉 warnyng to y• godly. 454. b Byndyng & lowſing. 123. by the meanyng therof. 174. a. and 150. a. &. b Byndyng and lowſing commeth thoro •… chyng. 15. a. are of one 〈…〉 . 174. a B •… 1 • 4. a. and • 4 • . b. ouerſe 〈◊〉 . 〈◊〉 . a. why ordayned. 251. b Byſhop deſcribed. • 4. a Byſ •… of Fraunce. 114. b. of • yn 〈…〉 . b. 〈◊〉 Al •… e. 114. b. of 〈…〉 •• eſſed downe the 〈◊〉 . 1 •… . a 〈…〉 of Rome 〈◊〉 the proue 〈…〉 Their of •… in primitiue 〈…〉 346. b 〈…〉 muſt not be •• gitiue. 2 • 2. a. 〈◊〉 ſhould be 〈…〉 , and not 〈…〉 . 285. b B •• hops 〈…〉 all 〈◊〉 . b. they perſe •… 114. b 〈…〉 not ſw •… 〈◊〉 kynges, but 〈…〉 to them. 〈◊〉 . b. they 〈…〉 . 141. a 〈…〉 th •• 〈…〉 , or reach falſe doctrine none of Gods annoynted. 135. b Biſhop of Durham. 374. a Birdes and beaſtes examples of ſecuritie. 334. a Blaſing of armes. 113. a. and of hypocrites. 291. b Blaſphemy of Chriſtes death by papiſtes. 16. b Bleſſed who. 34. b Bleſſednes through whom. 394. a Bleſſyng. 110. a. of God to Abraham 436. b. of Biſhops. 157. a Bleſſyng what it meaneth. 145. a Blindnes through Allegories. 14. a. of the Iewes. 457. a. of our nature. 44. a Bloud of Chriſt in whom loſt. 132. b Bloud of fayth feedeth Chriſt Goſpell. 453. b Bloud of Chriſt waſheth away actual ſinne. 32. a. maketh perfect our workes. 31. a Bloud ſacrifices. 424. b Bodyly exerciſe. 280. a Bodyly ſeruice ſatiſfieth not God. 184. b. and 284. a. nor purgeth the ſoule. 306. b Bodyly eatyng of Chriſte profiteth not. 464. b Body of Chriſt ſpirituall in the Sacrament. 310. b. naturally not in the Sacrament. 316. b Body and bloud of Chriſt how to be receiued. 316. b Body ſubiect to the Prince, ſoule to God. 271. b Boldnes of ſpirite in Chriſtes cauſe bringeth immortalitie. 454. a Bones not to be wor • hypped. 281. b Boniface the thyrd. 347. b Bootes. 134. b Borne of God all that loue hym. 416. a Borowed ſpech. 397. a Bountifulnes towarde our neighbour. 383. a Braſen Serpent. 274. b. it was not God. 299. a Bread. 323. a. not cōſecrate by Chriſt 467. b. howe it ſignifieth Chriſtes fleſh. 59. a Bread and wyne are Sacramentes to holy vſes. 477. a Bread and wyne in the Sacrament called the body and bloud of Chriſt 469. a Breakyng of promiſe. 290. b Breakyng the Sacrament among Princes. 295. b Bribetaking a peſtilence in Iudges. 123. a Brothers weakenes muſt be conſidered. 40. b Buildyng of Abbeyes. 351. b Buildyng on ſande. 246. a. 35. a Burbon the Emperours chief Capi • ayne. 37 • . a Burden of ſpirituall Lawyers. 140. a Burtals are to be celebrated honorably, and why? 434. a C. CAlil what kynde of ſacrifice. 291. b Candles. 280. a. 277. b Canonization. 297. b Captiuitie of the Iſraelites. 97. b Captious Papiſtes how to be aunſwered. 268. b Cap of maintenaunce. 114. b Carnall man. 293. b Carnall man ignorauut of Gods ſpirite. 407. a Carnall weakenes comforted. 454. a Cardinall Wolſey moſt falſe. 375. a. his practiſe. 368. b. had twoo faces. 371. b. his hat. 375. a Cardinal Wolſey and his Chaplems paſſed the xij. Apoſtles in pomp • . 370. b Care, of what ſorte forbidden. 236. a. of the Scripture. 305. b. of a Chriſtian man. 100. b. of the ſpiritualtie for the temporaltie. 192. b Care for worldly wealth to be reiected. 234. b. to keepe Gods couenaū • the chief care. 235. b Care due to euery man of what ſort. 236. b Carefulnes of god for y• weake. 189. a Carolus Magnus. 348. b Cauſe of falſe miracles. 301. a. of Turkiſh & Iewiſh obſtinacy. 301. b Cauſe of loue ſearched of the ſpirituall. 247. b Caution in ſwearyng. 209. a Cautels in vowes. 21. b Ceremonies. 9. a. 12. a. 237. b. preferred by Papiſtes. 278. b. Scholemaſters to the Iewes. 12. a. cauſe of ignoraunce. 278. a. bryng not the holy ghoſt. 152. b. cannot iuſtifie. 10. a. reiected without good doctrine. 248. a Ceremonies with their true ſignififations tollerable. 278. b. confirme fayth. 12. b. contayne profitable doctrine. 12. b Ceremonies had ſignifications generally at the begynnyng. 277. b. why geuen. 10. a Ceremonies of the communion how firſt they came into the Churche. 277. a Ceremonies of the new Teſtament. 226. a Ceremonies, and Sacraments their vſes. 12. a Certification of pardon for ſinnes. 213. a Charles the Great his life. 349. b. a whoremonger, and a ſaint. 350. a. b receiueth the Empyre of the Pope 349. a. an Emperour for the popes purpoſe. 350. a. compelled all to obey the Pope. 349. b Charles called of the Pope moſt Chriſtian kyng. 349. b 253. b. 〈 in non-Latin alphabet 〉 . Charitie. 242. b. moderateth the law. 209. a Charitie • eruent in the primitiue Church. 346. a Charitie hath diuerſe ſignifications. 253. b Chaſtitie. 242. b. fayned. 20. b. wilfull. 16. b. of the Clergy. 315. a Chaſtitie of Prieſtes, originall therof. 347. b Chaſt vnchaſtitie of Papiſtes. 311. a Chaſtiſing of the body is for our profite. 328. b Cheeke to be ſtrikē on the other ſide, what it meaneth. 210. a Chief cauſe of the inſtitution of the Sacrament. 440. b Children of fayth, Abrahams children. 63. a. they woorke of loue. 163. a Children of God obedient to the law. 325. a. why tempted with aduerſitie. 236. a Childrē all of wrath by Adam. 337. b how to be brought vp. 120. b. not to be rigourouſly dealt withall of parētes. 120. b. howe deſtroyed. 120. b to be taught Gods word. 101. b Choiſe put to vs in ij. thynges. 99. b Chriſt. 226. a. he onely is holy. 407. a a ſtore houſe of mercy. 64. b. our onely Sauiour. 394. b. our example. 195. b. our fayth and rocke. 173. a. our lyfe. 390. b. father of all righteouſnes. 72. a. our aduocate. 395. a. our anker hold. 6. a. our hope. 91. a. our onely Phiſitian. 75. b. our righteouſnes. 82. b Chriſt purchaſeth all goodnes for vs 70. b. his burden is eaſie. 286. a. aſure foundation. 92. a. A perfect cō forter of Chriſtians. 292. a Chriſt dyd good workes, and why? 383. a. his workes rewarded in vs. 92. b. his loue. 164. b. the fulnes of all goodnes. 424. a. the way to ſaluation. ibid: the comforter in all afflictions. 440. b. no ſinner. 160. b. iuſtifieth the greateſt ſinner. 120. a. loueth all Chriſtiās alike. 162. b. he brought ſaluation, as Adā brought ſinne. 46. a. his generall rule. 63. b. an example of all goodnes. 383. a. In hym we are all in all. 75. a. his ſaying to hypocrites. 409. a Chriſt ignoraunt of worldly matters 163. b. hys Church. 187. b. he is very God. 390. a. poſſeſſed by fayth. bryngeth all goodnes. 89. a. to whō geuen. 185. a. neither ſhauē, ſhorne, nor annoynted with oyle. 132. b. how hee was entreated. 97. b. hys doctrine and the Popes contrary. 409. b. his exchaūge with vs. 402. a. why he deliuered vs. 22. a. geuen to ſinners. 161. a. his cōmaundemēt to preach maketh Priſtes. 145. b. what authoritie he gaue his Apoſtles. 150. b. onely without ſinne. 336. b Chriſt dyd all thynges for our ſaluation. 382. b. onely mediatour betwen God and man. 431. b. dwelleth in vs by fayth. 464. a. In no cauſe to bee denyed. 101. a. his ſeate is hys preachyng. 175. a. will not falſefie the Scriptures. 461. a. is very mā. 390. a. his Ʋicare who. 411. b. his flocke a litle flocke. 105. b. his Diſciples are acquaynted with hys phraſes. 460. b. his three witneſſes 421. b. ſent his Apoſtles with lyke authority. 126. a. why he came from heauen to earth. 458. a. Raignyng in vs all is good. 163. b. Gods mercy ſtoole. 379. a. his Churche euer perſecuted. 289. b. a kyng. 401. a. kyng ouer death. hell, and ſinne. 394. b. preached in the old Teſtament. 23. a Chriſtes Goſpell muſt bee fed with the bloud of fayth. 453. b. hys paſſion to ſaluation not vnderſtode of whom. 187. b. moſt contrary to the Pope. 145. a. and. 362. b. his ſteps how to be folowed. 108. b. and. 73. a told his Diſciples of hys Aſcentiō 470. b. playnly declareth his bodyly departure. ibid. Chriſt cauſeth God to loue vs. 164. b openeth hym ſelfe to the Iewes. 457. b. playnly declareth his bodyly departure. 470. b. condemneth Phariſeis, and why? 17. a. ſought of many for a worldly purpoſe. 105 b. compared with Ionas. 27. b. perſecuted and ſlayne with Chriſtiās 139. a. his wordes offend yt Iewes and his Diſciples. 464. a. he is all to a Chriſtian. 163. a. &. 54. b. all in all things. 102. a. his mercyfulnes. 394. b. mercyfull to the penitent. 29. a. preached repentaunce. 28. b Chriſt why ſlayne. 138. b. once ſacrificed is a ſacrifice for euer. 447. a. onely an acceptable ſacrifice. 18. a. why he gaue hym ſelfe. 394. a. hys bloud putteth away all ſinne. 72. b. an euerlaſtyng ſatiſfaction. 14. a. apprehended by faith. 457. b. expoundeth the paſchall lambe. 439. b. his glorified body in heauen. 471. a. his memoriall Maſſe. 323. a. his bloud onely purchaſeth remiſſion of ſins 55. b. his fleſh ye foode of our ſoules 459. b. a full ſatiſfaction for our ſinnes. 50. b. his body not naturally in the Sacrament. 469. b. how he is in many places and how not at one inſtant. 461. b. his bloud bleſſeth vs from curſe of the law. 77. a. he conſecrated no bread. 465. b. ſatiſfied for our ſinnes after & afore Baptiſme. 32. a. ſacrificed once for all. 310. b. he boroweth figures of the old Teſtament, and why? 14. b. his prayer is heard praying for vs. 401. b. his treaſures who vnderſtand not. 69. b Chriſt why not embraced. 162. a. diſhonored. 18. a. vnder the temporall ſword. 115. b. a vayne name in reſpect of the Popes name. 127. a. hys propheſie muſt be fulfilled how terrible ſoeuer it be. 132. b. he propheſied why Antichriſt ſhould come. 151. b. not tyed to Antichriſtes eare 149. a. not diſguiſed. 408. a. accuſed of inſurrection. 105. a. his propheſie fulfilled in the papiſtes. 132. a. commaundeth Scriptures to be ſearched. 102. a. alloweth allegories aptly applyed. 467. a. onely fulfilleth the law. 40. a Chriſoſtome calleth the Sacrament a ſigne of Chriſtes body. 474. b. his ſaying of our Lady. 336. b Chriſtian man onely ſuffreth. 119. b. receiueth ibid. hath Chriſtes ſpirite 83. b. how farre boſid to ſuffer 327 a. wherunto called. 98. b. what requiſite for hym. 34. a. ſeketh Chriſtes honor. 292. a. ſeeketh his ſaluation onely of Chriſt. 292. a. ſeeketh to Chriſt. 329. b Chriſtian loue of whō reiected. 116. b Chriſtian patience. 260. a Chriſtian doctrine ſufficiently conteyned in Paule to the Romanes. 49. b Chriſtian kyng, who. 349. b Chriſtenyng of Belles. 152. a Churche 200. a. what it is. 257. a. 〈◊〉 word of diuerſe ſignificatiōs. 249. a. without ſinne. 294. a. contayneth good & euill. 291. a. a place of prayer. 282. b. why firſt ordeyned. 87. b. cannot erre. 360. a Church of God how taken in Scripture. 250. a. repugnaunt to Gods law erreth. 201. b. hath a double ſignification. 291. a. why tranſlated into this word congregation. 250. b Churche muſt yeld a reaſon of theyr doctrine. 288. a. Papall perſecuteth, neuer ſuffreth. 289. b. erreth if the Pope be head therof. 375. a Church carnall ſinneth. 294. b Churliſhnes. 290. b Churchwardēs their office in tymes paſt. 373. b Cyprian. 332. b Circumciſion. 273. a. a figure of baptiſme. 467. b. the ſeale of Gods couenaunt with vs. 437. a. not vſed in xl. yeares. 248. a. without fayth auayleth not. 441. a Circumſpect Prelates. 369. b Citations. 134. b Ciuile orders for faſtyng. 136. a Clergy. 339. a Clergy of the Pope. 293. a. are lyers 341. b. robbe God of all honor. 165 b. ſecret conſpiratours. 363. a. murtherers. 341. a. perſecutours. 262. a Clergy diſcharged. 374. b Climyng vp of the Pope. 347. b Cloiſter loue, is bely loue. 164. b Compariſō betwen Ionas & Chriſt 27. b. contrariety betwene Chriſt & the Pope. 353. b. betwene the olde paſſeouer & Chriſtes laſt Supper. 467. b Compariſon betwene Thomas Becket and Thomas Wolſey. 361. b Competent liuyng ſufficient. 20. a. it cōmeth by folowyng Chriſt. 235. b Compaſſion for Chriſtes ſake muſt be ſhewed. 84. b Commodities folowyng couetouſe rich men. 231. a Common wealth. 23. a Common goodes. 346. a Compulſion that Prieſts ſhould put away their wiues. 314. a Comminalty what to bee required of by the Prince. 179. b Common ſaying of Papiſtes. 360. b Comfort agaynſt deſperation. 4. a Commaundementes of whom kept. 76. b Comfort agaynſt carnall weakenes. 454. a Condemnation not vnder three witneſſes. 23. a Condemnation of the law. 57. a Confirmation of childrē. 276. b. how it came firſt into the Church. 276. a Congregatiō how vnderſtode. 205. b it muſt order vs. 441. a. what perteineth to them. 358. b Confeſſion. 115. a. 290. b. 173. a Confeſſion, the nurſe of treaſon. 155. b. what an intolerable burden. 140 a. robbeth the Sacramentes. 157. b. ſtabliſheth the Popes kingdome 180. b Confeſſiō due to them whō we haue offended. 148. b Confeſſion with repentaunce. 392. b. knowledgeth her ſinnes hartly to God. 147. a Confeſſiō of thy fayth in Chriſt with out carnall feare aſſureth thee of ſaluation. 147. a Conqueſt of the world, what? 405. a Conqueſtes of fayth. 421. b Conſcience how pacified. ibid. b Conſcience accuſeth not the worker. 413. b Conſciēces muſt be examined before the communion be receiued. 472. b Conſideratiō of two thinges in Sacramentes. 468. a Conſtancy. 454. a Conſtantines gift fayned. 356. a Correction of God, a token of loue. 25. a Corpors ecloth. 277. b Contemners of the law, who? 380. a Contempt of the world. 7. b Contempt or loue ſhewed to Chriſt as to our brethren. 163. a Contentes of the old Teſtamēt, and new. 377. b Controuerſies concernyng ſaluation to be ſtode vnto. 1454. a. betwene Iames and Paule. 130. b Continuaunce to the end in the Goſpell maketh vs bleſſed. 52. b Conuerſation of Chriſt and his Apoſtles to be conſidered in expoūdyng Scriptures. 172. b Couenaunt of God. 186. b. to be kept with hym. 23. a. a ſure abſolution. 224. a Couenaunt of Gods promiſe. 432. a. of hys bindyng him ſelfe to vs. 224▪ b. of the Iewes. 436. a Couent. 192. b Couetouſnes. 189. b. 267. b. 290. b. 205. b Couetouſnes a plague. 230. a. blyndeth our eyes. 406. a. blindeth Religion. 19. b. blyndeth the ſpiritualtie. 107. b. roote of all euill. 215. b Couetouſnes bewrayeth a falſe Prophet. 189. b. maketh a falſe prophet. 231. b. the end of falſe doctrine. 173. a. of Prelates decayed Chriſtendome. 346. a. of ſhauelynges muſt not be reſtrayned. 406. a Councels. 295. a. general. 314. b. how they ſhould conclude. 288. a. put downe all Images in Grece. 323. b Councell of Papiſtes dānable. 108. a Craft of the Pope. 369. b. of his Legates. 366. b. of Prelates. 135. a. of hypocrites. 134. a Croſſe. 186. b. 219. a. 326. a Croſſe borne in proceſſion. 135. a Croſſe of Chriſte purgeth all vices. 165. a. foloweth a true Chriſtian. 209. a Crueltie of Papiſtes. 309. b. 363. b Curſe. 110. a Curſe of God vppon law breakers. 23. b Curſe of the Pope a fearefull bugge 150. a Curſed who. 195. b Curſyng the meanyng therof. 174. b Curioſitie reproueth. 23. b. to be auoyded. 409. b Curioſitie in ſearching Gods ſecrets 329. a Cuſtome of walſhe people. 152. b Cut of from Chriſt who. 165. a Cup of Chriſtes bloud what. 443. b Cup of Chriſt & the deuill how they differre. 472. a. and b. D. DAmnation of Princes. 112. a Damnation not due to them that are in Chriſt. 42. a Darkenes. 232. b. of the Popes doctrine. 232. b Darknes cauſed through couetouſnes. 232. a Dauid. 260. a. would not aduenge hym ſelfe. 110. b. ſlue not Saule, & why? 111. a Dauncyng in Paris. 375. b Dayly bread expounded. 222. b Dayly vſe of the Sacramentes commaunded by God. 442. a Deacon. 345. b. what it ſignifieth his office. 133. b Deacons how admitted of the Apoſtles. 146. a. their office in the primitiue Church. 345. b Deacons were the firſt corruption of the Church. 346. b Deacons of Chriſt, and of the Pope differre. 310. b Dead men. 408. a. not holpen by man 13. b. rewarded of the Pope. 362. a Dead Saintes, their miracles in the Popiſh Church. 302. a Death of Chriſte why ſo neceſſary. 462. a. way to ſaluation. 257. b Death and reſurrection of Chriſte ſhewed by Ionas. 27. b. figured by the paſchall lambe. 439. b Death of Chriſt purchaſed grace for our ſoules. 279. a Death of Chriſt blaſphemed by Papiſtes. 16. b Deceauyng of our ſelues. 392. b Declaration of Adames heyres. 381. b. of Chriſt in the old Teſtament. 23. a Decrees deuiliſh. 262. a Decrees of Byſhops aboue Gods word. 124. b Deedes not allowed without fayth. 85. b. how farreforth acceptable to God. 154. b Deedes of ours why euill. 328. b. procedyng and not procedyng of our ſelues. 47. b Deedes of Chriſt, and ours, their effectes. 35. b Deedes not iuſtified by fayth are ſinne. 155. a Definition of the Church. 250. a. of fayth in generall. 42. b. of • rue faith 64 b Definition of Popiſh penaūce. 398. a Defender of the fayth. 374. b Defiance ſent from the French kyng to kyng Henry the viij. 371. b Degrees of nature altered by mariage. 108. b Deliueraunce by Chriſt, & why. 22. a Deliueraūce out of purgatory. 366. a Deliberation of Princes in makyng warre. 193. b Delight of the faithfull. 379. b Denia • l of helpe to our neighbour diſhonoreth hym. 270. a Derogation frō the dignitie of Chriſtes bloud. 70. a Derogation from Chriſtes fayth is agaynſt hys Church. 187. b Deſcription of ſwyne. 238. a Deſcriptiō of Baptiſme. 14. b. of our iuſtification. 330. b Deſert and free gift are contraryes. 19. b Deſperation how it commeth. 219▪ a. aſſayleth fayth. 259. a Deſpere of mans helpe bryngeth Gods helpe. 454. a Deſiderius. 359. a Deuiliſh doctrine. 415. a. practiſes. 368. b. pride. 353. a. expoundyng the Scriptures by Papiſtes. 175. a Deuill is darknes. 392. a. blyndeth vs from Gods wil. 329. a. to be reſiſted with the ſheild of fayth. 62. b. euerthrowen by Chriſt. 278. b Deuill driuen away by fayth. 131. b. aduauncer of Popes. 301. b Deuils and ſtifnecked ſinners deſtitute of the fayth that Paule ſpeaketh of. 130. b Deuils confeſſed Chriſte to bee the ſonne of God. 95. b Deuils wages. 100. a Deuiſes of the Cardinall. 372. b Deuteronomium a booke of Moſes commended. 21. b Differences of fayth. 197. a. betwene the old and new Teſtament. 444. a. betwene the Iewes and the 〈◊〉 • ls. 44. a. betwne true faith and fayned. 66. b. betwene falſe fayth and right. 66. a Differences betwene Goddes children and the deuils. 99. b. betwene Gods ſinners and the deuill. 199. b. betwene the fall of Peter & Iudas. 337. a. betwene true Sacramentes and falſe. 156. betwene Sacramentes and ſacrifices. 13. b. betwene Chriſtes naturall body and a paynted Image. 281. b. betwene teachyng the people and a preacher 252. b Difference none of dayes to do good. 237. a Diggyng of Abrahās welles. 184. a Dignities of ſhauelynges. 353. a Diligence (althoughe in vayne) towardes our neighbour to be excuſed. 203. b Direction of our lyfe to what ende. 387. b Diſciples of Antichriſt. 134. a Diſciples of Chriſte were worldly mynded. 106. a. had a wicked opinion of hym. 25. b. doubtfull in fayth 261. a Diſciples of Chriſte vnderſtoode Chriſt ſpiritually. 465. a. refuſe not death for his ſake. 199. a Diſcipline vſed in ye primitiue church 496. b Diſhonour of God and neighbour. 269. b Diſpenſations purchaſed of the pope. 329. b Diſpenſations for concubines. 134. a Diſobedience. 290. b. counted a ſpirituall thyng. 109. a Diſputations backward. 67. a. for ſuperioritie. 347. a Diſputations of predeſtination not raſhly to be enterpriſed. 48. b Diſſimulation of the Pope. 352. a. of Papiſtes. 19. a Diſſimulation not culpable in ſome cauſes. 209 a Diſſembled truce. 366. a Diſtemperaunce in eatyng and drinkyng. 227. b Diſtruſt ought not to bee in Gods prolongation of helpe. 240. a Diuerſities of fayth. 331. b Diuiſion in the Church. 347. b Doctrine of the Pope. 412. a. &. 415. b. abhominable. 316. b. wicked. 29. b. Papiſticall. 360. b. of Phariſeis blynd. 30. a. of ſhauelynges vayne and obſtinate. 137. b. of More ſuperſtitions. 317. a. of Papiſtes concernyng Purgatory. 306 b Doctrine falſe cauſeth euill workes 199. b Doctrine of hypocrites. 87. a. of Papiſtes nedeth miracles. 301. b. with out Scripture not to be beleued. 304. b Doctrine vniuerſally muſt be examined by Gods word. 414. b Doctrine of Chriſt peaceable. 106. b Doctrine Apoſtolicall. 408. b. of the true Church. 304. a. of the Scripture. 388. b. and. 304. b. of Sacramentes. 320. a Doctrine of the Apoſtles confirmed with miracles. 298. b Doctrine ſincere cauſeth good workes. 199. b Doctrine of Chriſt muſt be defended of euery man in hys owne perſon. 198. b Doctours doubt at Chriſtes playne wordes. 205. b. differ in the opinion of the Sacrament. 446. b Doctours generally call the Sacrament a ſacrifice. 447. b Doctour Colct. 318. b Doctour Ferman a vertuous man, and godly. 330. a Documentes of Scripture neceſſary. 389. b Dogges. 187. a. who they be. 238. a Downe fallyng ſinner hath a falſe fayth. 432. a Double ſignification of this woorde Church. 250. a Dregges of Papiſtes. 406. b Duns. 302. a. his doctrine aduaunced. 278. a Dunſticall dreames, and termes. 104. a Duke H •• frey. 363. b. hys death. 364. a Duty of kynges. 137. a. of Prieſtes. 133. b. of Miniſters at the communion. 476. b Duty muſt be done with loue. 212. a E. EAre confeſſion. 339. a. a wicked deuiſe. 367. a. deſtroyeth Chriſtes benefites. 320. a Eare confeſſion and pardons neuer confirmed by miracle. 319. b Earth geuen to man of God. 121. b Eatyng Chriſtes fleſhe is beleuyng in Chriſt. 467. a Eatyng Chriſtes body & bloud truly what it meaneth. 463. a Eatyng ye whores fleſh what. 455. b Eccleſia. 250. b Effect of Chriſte bloude. 380. b. of Gods word. 247. a. of his lawes. 22. b. of our good deedes. 158. b Effectes of fayth ſpirituall. 43. b Elders haue erred. 303. b Elders and Prieſtes why ſo named. 38. a Eldeſt ſonne of the holy ſeat. 349. b Elect muſt be patient and tryed. 260. a. b. haue Gods will writtē in your hartes. 255. b Elect euer meditate vppon Chriſtes kyndnes. 382. b Election of the Pope confirmed by the Emperour. 346. a Elias and More contrary. 284. a Emanuell. 408. a Emperours election to whom belō gyng. 352. a Emperours haue depoſed Popes, & Popes Emperours. 364. b. theyr oth to the Pope. 352. a. muſt not be very ſtrong by the Popes will. 365. b. abuſed by the Pope. 350. b. not eſtemed of the Pope. ibidem. doteth. 350. a Emperour ſetteth on the French kyng by night. 372. a. came through England. 371. a End of the law. 193. a. of all lawes. 240. b. of hypocrites. 306. a End muſt be caſt before we begyn. 99. a Enemyes to Gods word. 14. a Enemyes of the truth to be hated. 216. a Enemyes muſt be ouercome with well doyng. 117. b Engliſhmen. 365. a Engliſh Byſhops. 114. a Enormities of auricular confeſſion. 180. b Enormities hapned ſithens kyng Richard the ſecond his death to this Realme. 207. a Entent of faſtyng. 229. b Entent of our • eedes is all. 217. b Epiphanius cut downe Images. 325. b Eraſmus. 304. a. fauoured of More. 251. a. partiall in iudgement. 2. a Error may be ſaued. 258. b Error of couetouſnes. 230. b Eſtulphus king of Lombardy. 348. b Etymologie of this word Euangelion. 378. a Euangelion called the new Teſtament. 378. a Euchariſtia. 467. b Euerlaſtyng lyfe to whō due. 390. b Euill rulers not to be refuſed. 119. a. ſigne of Gods wrath. 118. b. whole ſome medecines. 119. b Euill Prieſtes their prayers proſits not. 300. a Euill outward to be auoyded. 22. a. muſt bee recompenſed with goodnes. 413. a. Examples for our learnyng. 5. a. of loue. 332. a. of two poore men. 94. b Examples very profitable. 30. b. and 259. a Example of falſe expoundyng Scriptures. 173. a. how to vnderſtand ij. regimentes. 211. b Examples euill, and their vſe. 4. a. of acceptable dedes before God. 243. b Examination of conſciences muſt go before the receipt of the Lordes Supper. 472. b Exceptions in bowes. 21. b Exempt from Chriſt who. 403. b Exhortation generall to all people. 376. a Experience is in the aged. 345. b Expoſition of the Pater noſter. 222. a. of this word (ſeuen tymes). 17. b Ezechias. 299. b. face of ye law. 383. b F. FAyth. 42. a. 225. b. 16. a. 8. a. 226. b▪ truly defined. 42. b Fayth iuſtifieth expounded. 187. a 225. b. 64. b. iuſtifieth before all workes. 45. b. apprehendeth iuſtification. 330. a. ſufficient to iuſtifie vs. 431. b. and 62. a Faith that worketh not iuſtifieth not 333. b. 331. b. and. 303. a. 432. in Chriſts bloud onely iuſtifieth. 336. a. onely bringeth to Chriſt. 17. a. vnder no law. 336. b. accompted to vs for righteouſnes. 63. b. in Chriſt fulfilleth the law. 91. b Faith how it iuſtifieth compendiouſly declared. 433. b Fayth eateth and drinketh Chriſtes body and bloud ſpiritually. 464. a Fayth in Gods promiſe ſaued the Iewes. 12. b Fayth apprehendeth Chriſt. 457. b Faith apprehendeth Chriſtes death. 418. a Fayth in Chriſt bryngeth to ſaluation. 80. b Fayth, loue, and charitie thre ſiſters. 286. b. caſteth out deuils, faſteth, and prayeth. 77. a. prayeth in all places. 93. b. the lyfe of the righteous. 463. b. expelleth Gods wrath. Not idi • . 430. b. chief part of penaunce. 398. a Faith and charitie ioyneth with true prayer. 82. a Faith ye foūdatiō of Chriſtes church. 357. a. the holy candle wherwith to bleſſe vs at the houre of death. 62. b▪ foloweth repentaunce. 18. b. ſtyrred vp in Gods people. 22. b. confirmed by ceremonies. 12. b Fayth required of the Iewes. 457. b God reſpecteth in prayer. 221. and 239. b. bryngeth forth fruites of her ſelfe. 65. b▪ maketh vs gods ſonnes 89. b. accompanyed with Gods ſpirit. 64. b. maketh deedes of the law glorious. 94. a. how it bringeth forth fruites. 63. b. without fruites vayne. 33. b Fayth maketh vs Gods heyres. 67. b. 69. b. & 419. b. maketh woorkes acceptable. 335. b. knowen by her fruites▪ 66. a. of two ſortes. 266. b. 294. loſt through allegories. 168. a Fayth of woorkes is darknes. 232. b. contrary to the law in operations. 184. b. cannot appeare without workes. 225. a Fayth of the called, & not of the elect. 294. b. cōmeth not by freewill. 329. b. without fruite is a dreame. 65. a Fayth and woorkes come not of our ſelues. 66. a Fayth falſe and fained. 42. b. without Gods promiſe is Idolatry. 156. b Faith our victory. 190. b. Gods gift. 65. a. onely receaueth grace. 45. b. the ſureſt ſheild. 4. b. the roote of al goodnes. 130. a. bryngeth lyfe. 62. a Gods gift. 329. b. poſſeſſeth Gods ſpirite. 67. b. idle without workes. 55. a. her power. 225. a. vniteth vs to Chriſt. 93. b Fayth feelyng. 266. b. true and liuely. 42. b. in Chriſtes bloud. 395. b. and 307. a. bryngeth loue. 32. a. 117. a. & 225. a. the mother of loue. 419. a Fayth what it bredeth. 246. b Faythfull haue all thynges of God. 435. a. are in good ſtate. 448. b. though they ſlip yet fall not. 259 b Faythles mans prayer. 93. b Faythfull and vnfaythfull ſinne diuerſly. 412. a Faythfull frutes. 95. a Falſe Prophetes who. 241. b. how knowen. 245. b. proue vnwritten verityes by ſimilitudes. 170. b. teach vs to truſt in Saintes. 158. b Falſe worſhipping. 271. a. of martirs 333. a. deluſions. 285. a. miracles. 119. a Falſe prayer is paynfull. 221. a Falſe doctrine neuer perſecuted. 301. a Falſe Popiſh bookes. 3. 4. a Falſe preachers are murtherers. 306. a Falſehode not all ſpyed in one day. 326. b Fall of the Pope from God. 302. a Fall of Adam made vs ſlaues to the deuill. 381. b Fanon. 277▪ b Faſtyng. 21. a. 228. a▪ and 242. b Faſtyng truly, what. 275. a true vſe thereof. 81. a. 227. a. which required of God. 204. b Faſtyng not onely in eatyng & drinkyng. 228. a Faſting papal, is hipocriticall. 229. b Faſt ſuperſtitious which. 81. a Father not knowen but by the ſonne 405. a Feare. 114. b. 418. b Feare of God not taught by y• ſpiritualty, but feare of traditiōs 141. a F • aſtyng faſtes. 229. b Fightyng, ſlaying, and loue may all be vſed at one inſtant to our enemyes. 212▪ b Figures by Chriſt borowed of the old Teſtament. 14. b Figuratiue ſpeaches vſed in Scriptures. 469. b Filthynes of the hart. 193. a. of Popiſh doctrine. 411. b Firye piller. 283. a Firſt fruites. 273 b Fiſher. 182. b. his ſhameles iuggling 116 a Fiſh and fleſh all one in heauen. 313. b Fiue Doctours apprehended at Paris for the Goſpell. 454. b Flappe. 277▪ b Flappes of the Albe. 277▪ b Fleſh deſcribed. 43. b. how to be vnderſtode in Scriptures. 43. a. ſinneth all generally. 258. a. enemy to man. 442. a Fleſh and ſpirite what. 43. a. 186. b. contrary. 48. a Fleſhe of Chriſte howe ſignified by bread. 459. a Fleſhe and bloud of Chriſt of whom eaten and dronke. 458. a. b Fleſhly Church. 291. b Fleſhly perſecute the ſpiritual. 268. a Fleſhly minded voyde of iudgement. 297 a Fleſhly reaſons for woorſhyppyng Saintes. 160. a Fleſhly man ſauoureth not ſpirituall thynges. 90. a Fond ſaying. 310. a Fond reaſons of More. 337. a Fooliſh Imaginations. 274. a Forbyddyng of Mariage. 312. a Forgiuenes. 358. a Force of good workes. 15. a Fountaine of true righteouſneſſe is Chriſtes bloud. 74. a Free wil. 113. b. 321. a. and 328. b. preuenteth not grace. 321. a. ouerthrew our forefathers. 16. a Freedome. 113. a. from ſinne and the law. 46. b Free from the law who? 46. b Free gift and deſert are cōtrary. 19. b Free Chappels. 136. a Frenchmen. 365. a French kyng. 182. b. made a Monke. 348. b. helped forward the Pope. 348. a Friers. 151. a. 292. b Frier Foreſt. 366. a Frier Bongey. 366. b Friers not bound to preach. 277. a Friers and Monkes ſhoulde not preach. 164. b Fruites of fayth and woorkes. 45. b. of our loue towardes God. 22. b. of ignoraunce. 277. a Fulnes of all goodnes Chriſt. 424. a Fulfillyng the law, what. 240. b. obtayned by fayth. 44. b Foundations of man feeble. 92. a Foundation of loue. 416. a. of the old Teſtament. 9. b. of Abbeyes, and Purgatory. 309. a Fury of the Popiſh Clergy. 93. a G. GAine ioyned with payne eaſeth the ſame. 361. a Gainefull Goſpell loued of ſhaue lynges. 406. b Geldyng of Prieſtes. 317. b Generation of two ſortes. 415. b Generation of Serpentes. 340. b George Ioy writeth to the kyng for licence to trāſlate the Bible. 454. b Gildas. 28. a. a preacher and a Prophet. 101. a Gift what it is. 42. a Giftes of grace our brothers aſwell as ours. 384. b Giltles nede no pardon. 318. b Glory. 200. b Glorious names of the Popes Clergy, their eſtimation. 140. b Gloſes. 200. a. Phariſaicall. 264. b God deſcribed. 431. a. what he is. 104 a ſpirite. 294 b. inuiſible. 417. a. what he requireth. 26. a. onely to be beleued. 22. b. geueth all thyngs. 24. b. alwayes moſt gracious. 119. b. defendeth his doctrine hym ſelfe. 97. a. teacheth vs if man wil not. 103. b. ſeeketh vs. 294. a. pardoneth vs of his mercy. 74. b. draweth vs to Chriſt. 458. a. heareth prayer at all tymes. 20. b. receiueth the humble. 85. b. worketh by grace in vs before repentaūce come. 321. b. biddeth vs be bold with hym. 297. b. rewardeth all obedience. 110. a. mercyfull to the ignoraunt. 377. a. forgeueth our frailty. 293. b. reſerueth a litle flocke. 298. a. what worke he requireth. 457. a. maketh vs bleſſed in Chriſt. 90. b God is light. 392. a. the chief Phiſitian. 297. a. can not lye. 170. b. in whom dwellyng. 417. b. how rightly ſerued. 86. a. how truly worſhypped. 180. a. whō he receiueth. 101. a God who he will plague. 35. b. poureth vengeaunce vpon the vnrepē taunt. 28. a. aduengeth his doctrine. 106. b. aduengeth diſobedience. 107 b. and 110. a. plagueth hys enemies and helpeth his ſeruaūtes. 7. b. will not be tempted. 171. a God forbyddeth Images. 8. b. lyke him ſelfe euery where. 282. a God who he reiecteth. 25. a. taketh away the wicked. 111. a. warneth before he ſtrike. 105. a. deſtroyeth one wicked by an other. 110. b. puniſher of ſecret ſinnes, the kyng of open. 122. b God worketh backward. 98. a. no lyer. 462. a God worketh vppon all creatures as he will. 80. b. reſpecteth not perſōs. 122. a. a iuſt iudge ouer kyng & all degrees. 142. a. onely taketh vengeaunce on the kyng. 111. a. how he is at one with vs. 72. b. burdened with his promiſes. 4. b God ſometymes weakeneth his elect and why? 101. a. ſcourgeth whom he loueth. 8. a and 186. a. trieth hys childrens fayth. 98. a. is fatherly to his elect. 293. b. kepeth a litle flocke 268. a God firſt loued vs. 88. b. and 333. b. fighteth for vs. 98. b. receiueth vs for Chriſtes ſake. 42. a. worketh in vs by faith. 415. b. loueth vs not for our works ſake. 162. b. to vs as we ſhuld be to our neighbour. 73. b. ſtrō ger thē all his enemyes. 98. a. defē der of all eſtates. 341. b. pardōneth all ſimple for Chriſtes ſake. 346. a God in the name of Ieſus muſt be called vpon in all aduerſities. 425. b. reioyceth in an acceptable receiuer aſmuch as in a liberall geuer. 244. b Gods will is we ſhoulde doe good workes. 75. a Gods childrē cannot ſinne. 423. b. his loue howe to be vnderſtode in vs. 89. a. his promiſe reacheth to all Abrahams poſterity. 437. b. his promiſes are all comfort. 100. a. his fauour at what tyme from vs. 34. b. his two Teſtamentes. 9. b Gods ſpirite. 392. a. where it is. 41. a his word may not be altered. 23. a. his gentle correctiō. 287. b. his children vnder chaſtiſing. 100. a. hys forgiuenes. 395. a. his goodnes to mankynd. 234. a. his glory ſet forth by true miracles. 475. a. his kyndnes moueth vs to loue hym. 67. b. his mercy ſtyrreth vp fayth in vs. 45. a. his generall couenaunt with vs. 33. b. his word pith of all goodnes. 290 • a. not the cauſe of euill. 105. b. ought to iudge. 14. a. how to vnderſtand the ſame. 142. a. muſt ſeaſon all thynges. 121. b. muſt be heard and done. 75. a Gods ſpirite hath ſpoken the Scriptures. 80. a. his truth worketh wō ders. 97. b. fighteth for vs. 98. a Gods grace muſt be exerciſed in vs. 68. a. his Sacramentes preach his promiſes. 162. a. his promiſe ſaueth vs. 52. a. his mercy ſaueth vs. 45. a. his mercy toward the penitent. 22. a Gods promiſes iuſtifie. 51. b. his promiſes in Chriſt belong onely to the penitent. 31. a. his will ſought out onely of a true Chriſtian. 102. a Gods worde ſighteth agaynſt hypocrites. 97. b. perſecuted. 97. a. hys Churche called heretickes. 291. a. his true church who are. 268. a. his true ſeruice. 217. a Gods workes ſupernatural. 21. b. his omnipotency not to curiouſly to be dealt withall. 462. b. his preſence in all places alike. 287. a. his wonderfull care for his. 164. a Goods. 212. b Good woorkes where. 78. a. where true fayth is. 45. b. and 55. b Good woorkes how farre forth they pleaſe God. 54. a. ſignifications of true fayth. 44. b. fruites of fayth. 45. b Good men may erre and not be damned. 300. a Goodnes muſt be ſhewed to euill perſons. 71. a Goſpel. 36. b. 387. a. what it ſignifieth 127. a. comforteth. 77. b. promiſed by the Prophetes. 378. a. a true touchſtone. 3. a. the miniſtration of of righteouſnes. 62. a. why writtē of the Apoſtles. 288. b Goſpell and the Popes doctrine differ. 475. b. ſlaundered by Papiſtes. 320. b Gothes. 351. b Gouernement of Gods Miniſters. 344. a Goyng to law. 212. b Grace what. 157. b. how to be vnderſtode. 42. a Grace & truth come through Chriſt. 199. b. receiued onely by fayth. 45. b. continueth by keepyng the law. 185. b Grammarians vnderſtand not Latin. 268. b Grecians. 303. a. refuſe the Popes tyranny. 347. b Gregory. 325. b Gregory the fifth. ibidem Greuous ſinne not rebuked. 426. b Groſſe worſhyppyng of God. 424. b H. HAm and the Pope like. 170. a Handy craftes commaunded by God. 244. a Hatred. 204. a. and 404. a Hart muſt ioyne with prayer. 239. a. worſhyppeth God. 284. a Hart of man Gods true temple. 87. b Hart containeth the word of the law, and Chriſtes promiſes. 31. b Headynes. • 90. b Heathen repent at Ionas preachyng 30. b. moued by miracles to know God. 27. a Hearyng the word cauſeth repētance 321. b Hearyng Gods worde prouoked by true miracles. 284. a Heauen commeth by Chriſt. 112. b Heires of God by ſayth. 257. b Helizeus. 281. b Helpe commeth al from aboue. 433. a Helpe towarde our neighbour muſt be in a readynes. 78. b Hell foloweth euill workes, as good workes folow fayth. 70. a Henry the ſecond. 190. a Henry the fourth ſet vp. 28. b Henry the fifth. 28. b. a great conquerour. 366. a Henry the vi. 28. b. and 366. b Hereſie whence. 38 • . a Heretikes alledged by Rocheſter for his purpoſe. 129. b Heretikes fallē out of the miſt. 295. a Heretikes all termed that reſiſt the Popes tyranny. 315. a Hierome. 311. b. agaynſt Popiſh Biſhops and Prieſtes. 150. a Hildericus. 348. a Hiſtoricall fayth much in • eriour to feelyng fayth. 267. a Holy dayes. 181. b. and 274. a. their ordinaunce. 248. a Holy dayes and offryng dayes how firſt they came vp. 133. b Holy Church hath borne a ſwynge. 289. b Holy ghoſt. 5. a. ſhall rebuke y• world. 247. a Holy ſtraunge geſtures like Apiſhe play. 282. b Holy water what it ſignifieth. 276. a Honoryng God what. 269. b Honour Gods name how we muſt. • 22. a Honour ſuperfluous. 374. a Honour due to rulers. • 69. b. to our neighbours. ibidem Honor of Chriſt abrogate with truſt in Saintes. •• 6. b Honour double due to vertuous Biſhops. 53. b Hope her office. 188. b Hope certaine in Chriſt ſaueth. 91. b Hope, loue, & fayth inſeparable. 185. b Horſley. 318. a Houſe what it meaneth. 406. 〈◊〉 Houſhold muſt be cared for. 84. a Humilitie, of the Apoſtles. 2. a. aduanuceth to heauen. 456. a Hunne a Marchaunt. 318. a Hunnes a kynde of people. 351. b Huſbandes how to rule their wiues. 54. b Huſbandes muſt rule their wiues by Gods word. 121. a Huſband in Gods ſtede to his wife. 108. a Hypocriticall prayers. 13. b. blynd reaſons. 274. a Hypocriſie of Papiſtes. 181. a. muſt not be rebuked. 142. a. condemned of Paule generally. 44. a Hipocrites their holines. 245. a. blind 114 a. howe they read Gods lawe. 24. a. what deedes of mercy they taught. 138. b. why they extoll their workes. 244. b. how they bynd and louſe. 134. a. how they apply Gods puniſhement. 105. a. neede Iohn Baptiſt. 264. a Hypocrites ſit in Chriſt ſeate. 263. a. loue offrynges. 161. b. cauſers of all wickednes. 105. a. muſt be ſalted. 196. a. lyue altogether by theft. 141. a I. IAmes reproueth falſe frutes. 333. b Idolatry. 239. b. 424. a. 425. b. and 443. a Idolatry of mans Imaginatiō bringeth confuſion. 161. a Idolatry to worſhyp Images. 273. a. ſet vp the ſhauelynges. 398. b Idolatours all before we came to Chriſt. 312. b Idolatrous perſons, their worſhyp. 299. b Idols abhorred of God. 8. b Ierome a brother of Grenwich, hys entent. 60. a Ieruſalem the firſt ſeate of the hygh Byſhop 347. a. deſtroyed. 282. b Ieſus. 408. a. ſignifieth a Sauiour 174. a. our aduocate. 393. b. a true Meſſias. 420. a. calleth to hys father for vs. 393. b. the way to his father. 431. a. procureth all thynges for vs. 280. a. looke more in this word (Chriſt.) Iewes require ſignes to confirme their belefe. 425. a. committed Idolatry. 298. a. their obſtinate blyndnes, 459. b. accuſed Chriſt falſely. 304. a. procured their owne vengeaunce. 〈◊〉 how. 340. b. rebuked of incredulitie. 458. a. rebuked of Chriſt and why. 298. b. enforced by Scripture to acknowledge Chriſt. 275. b. their harts how hardned. 30. a. locked frō the vnderſtādyng of ſcripture. 33. a. iuſtified by fayth. 273. a Iewes and Gentils how they differ. 44. a. inſtructed of ceremonies. 12. a. deliuered by Chriſt from errour. •• 5. b. conuerted to Chriſt. 275. a. ſaued by fayth in Gods promiſe. 12. b. captures to their workes. 274. a Iewiſhe murmuryng reproued of Chriſt. 458. b. their incredulitie taxed. 438. a Iewiſh ſtate in traditions more eaſie then the Chriſtians. 277. b Ignoraunce of Scripture whence. 278. a. excuſeth not. 245. b. promoted Popery. 182. a. made vs ſeruauntes to ceremonies. 278. b. her fruites. 277. a Ignoraunce of More. 406. a. of the Apoſtles. 26. a Ignoraunt who. 404. b. Popiſhe Prieſtes. 278. a Incredulitie chief of all ſinnes. 43. b Infidels mocke our domme ceremonies which quench fayth. 132. a Infirmitie of our nature. 13. a. how to be cured. 171. a Inſeparable the loue of God, & our neighbour. 420. a Inſtitution of the Sacrament. 440. a. of the Lordes Supper. 444. b Inſtitution of the paſchall lambe. 439. a Inſtruction neceſſary for all preachers. 43. b Interdiction. 135. a Introductions into the Scriptures. 390. a Images how well vſed. 270. b. diſalowed in the primitiue Church. 325 a. not tollerable in Churches. 325. b ſeruauntes to man and not econtr • . 270. b. forbidden of God. 8. b. muſt be abſtaynod from. 22. a Imageſeruice abhorred of GOD. 401. b Imaginations Papall are Idolatry 280. a. carnall without Gods ſpirite. 26. b Imaginations of man confirmed by Saintes miracles. 30. a. alter not God. 83. a Imperiall power and the Popes vertue periſhed together. 351. a Impure harted who. 193. b Iohn Tiſen ſeruaunt to the Biſhop of London, a ſecret Ambaſſadour. 456. b Iohn Baptiſt. 263. b. expounded the law truly. 264. b Iohn Baptiſt and our Lady were ſinners. 336. a Iohn the xij. Pope. 352. a Ionas his ſacrifice. 28. b. prayeth out of the Whales belly. 28. b. moued the Heathen to repentaunce with preachyng. 30. b Ionas afrayde. 27. a. deuided within him ſelfe. 27. a. an vnmeete meſſage of hym ſelfe. 26. b Ionas beyng carnall fled from God. ibid. confeſſeth his ſinnes. 27. a Ioſeph an example of Gods wonderfull workyng. 98. a Iſraelites haue a kyng geuen them. 118. a. mo in nūber then the Iewes 298. a. howe comforted of Moſes. 98. a Iudas. 251. a. 310. a. periſhed. 337. a Iudas a Prieſt, a Cardinall, and a Pope. 146. a Iudges. 122. b. are called Gods. 110. a. muſt be learned. 138. a Iudgementes Papall. Concernyng ſinne. 311. b. not indifferent. 341. a Iudgements hypocritical of Scriptures. 389. b Iudgyng of falſe miracles intollerable to Papiſtes. 364. a Iudgyng rebuked of ſome ſort. 237. a Iugglers. 108. a Iugglyng with wordes. 279. b. with textes. 357. b Iugglyng termes of Papiſtes. 254. a. of More. 330. b Iuſt who. 335. a Iuſtification. 17. a. 332. a. onely commeth by fayth. 10. a. 14. a Iuſtification by fayth lothſome to Papiſtes. 18. a. not by merites. 17. a. of our ſelues. 17. b Iuſtificatiō commeth not by workes though they be neuer ſo glorious. 153. b Iuſticiaries, bond children of the law. 167. b Iuſtifiyng ſignifieth Gods fauour. 117. a K. KEy. 184. a. of the Scripture. 388. a Keys of knowledge. 357. a. what they be. 123. b. promiſed, payd. ibid. are the law of God. 138. b. counterfetted to be auoyded. 123. a Kepers of the commaundemēt, in the ſtate of grace. 402. b Kernell of all fruites faith. 243. a Kindlyng firſt of Purgatory. 398. a King Lewes. 369. a King Iohn. 249. b King Henry of Windſore. 298. a King Hēry the iiij. an vſurper. 338. b King Henry the viij. with his army abuſed. 369. b. called defender of the fayth. 349. b King Herold. 362. a King of Fraunce made a Monke. 348. b King is annointed. 393. b. Gods gift, though a tyraunt. 178. b. a great benefite, though neuer ſo euill. 112. b. in gods rowme in this world. 111. a hath Gods authoritie. 213. b. may correct the ſpiritualtie. 214. b. Lord of body and goodes. 214. a. cannot priuiledge the ſpiritualtie to ſinne. 111. b. is bound by office to aduenge and no man els. 136. b. onely ought to puniſh open ſinne. 137. a Kyng geuen to the Iſraelites. 118. a Kinges why choſen. 109. b Kinges and Emperours once elected the Pope, onely. 352. b. throwen downe by Papiſtes. 127. a. how inſtructed of Byſhops. 98. b. captiues through flatterers. 137. a. become hangmen to Antichriſt. 138. a in ſubiection to the Clergy. 140. b. ſinne in geuyng, and Prelates in reuyng exemptiōs. 115. b. wayt on the Popes pleaſure. 114. b. defēded the Popes falſe authoritie. 114. b. ſworne to Byſhops and not Byſhops to kynges. 155. b Kinges muſt make their accompt to to God onely. 111. b. muſt kepe lawpromiſe with all men. 124. a. muſt execute their office them ſelues, and commit the ſame to wicked Popiſh Byſhops. 138. a Kinges law is Gods law. 137. b Kinges muſt be learned. 198. a. may not rule after their owne Imagination. 179. a. muſt folowe Gods word in all their doynges. 222. a Kinges and ſubiectes one afore God 224. b Kingdome of heauen what. 235. a. of Chriſt ſpirituall. 343. a. of heauen & of this world not alyke. 160. a Kingdome of the pope of this world. 343. b Kingdome of Lombardy deuided. 349. a Knauery in ſhrift. 147. b Knowledge of God. 408. b. of the true way. 298. b. of Scriptures pertayneth to all men. 138. a Knowledge of Chriſt not taught vs by Papiſtes. 159. a Knowledge al darke ſaue harty knowledge of Chriſtes bloudſhedyng. 197. b Knowledge why vſed and not cōfeſſion. 254. a L. LAdders ſold of Papiſtes to clime to heauen. 123. b Lambes. 187. a Landes why firſt geuen to ſpirituall officers. 134. a Landes temporall ſmall in reſpect of the ſpirituall landes. 135. b Landlordes ſhould not rayſe rentes. 121. b. ſhoulde not ſuffer their tenauntes to be damaged. 122. a (Laſt farthyng) expounded. 204. b Latine ſeruice. 151. b Latin toung onely vſed to all. 134. b Latin text cōdemned of More. 251. b Latria. 299. a Lawes of Papiſtes ſeuerall. 102. a Law ſpirituall of the Arches how it ſpoyleth. 136. b Law condēneth. 77. b. bringeth death. 62. a. how geuen. 117. b. what it requireth. 47. a. a marke to ſee how we are purged. 165. a. muſt be in • ight and why. 379. a. requireth impoſſible thynges of vs. 378. b. driueth to deſperation. 442. a Law her office. 186. a. how fulfilled. 186. a. accuſeth the holyeſt of all. 120. a. cannot iuſtifie. 64. a. leadeth to Chriſt. 184. a. cannot geue lyfe. 9. b. fulfilled with loue. 22. a. fulfilled with Chriſtes mercy. 31. b. geuē by Moſes. 184. b. & 378. how read of hypocrites. 24. a Law walkyng. 74. a. requireth all our hartes. 39. b. condemneth, and why. 389. a. muſt be fulfilled ſpiritually. 41. a. byndeth, the Goſpell lowſeth. 383. b. is ſpiritual. 26. a. and 40. b. fulfilled by Chriſt onely. 40. a. condemneth, Chriſt geueth pardō. 378. b. how ſatiſfied. 40. a. wholly conteined in the x. commaundementes. 33. b Law her ſubiection, what. 46. b Law and ſinne wordes to be noted. 39. b Law vttereth what ſinne is. 47. b. encreaſeth ſinne. 40. b Lawes temporall. 10. b. not executed, no law. 311. a Law of nature byndeth vs to helpe our neighbour. 72. a Law kepyng, and breakyng what foloweth. 206. b Law breakers curſed of God. 23. b Layty why they rule not. 131. a. kept from halfe the Sacrament. 428. a. muſt néedes now haue the Goſpell. 148. a Leadyng in darknes. 310. a Learned men haue doubted of Paule his Epiſtle to the Hebrues, who is author therof. 56. a Leauen of many ſortes. 225. a. of the Pope. 307. b Lechery. 267. a. 405. b Lechery and couetouſnes no ſinnes with Papiſtes. 267. b Legend of Popiſh lyes. 301. a Left hand. 141. a Leo the iij. Pope. 349. b Leper a good example. 15. a Leſſer ceaſſeth in preſence of the greater. 358. b Leſſon very frutefull. 31. b. godly. 309. b. good for miniſters. 477. a. tellyng vs when we haue Gods ſpirite. 92. b Leude Cardinall and a falſe Pope. 371. b Lewes the milde. 350. b Libertie. 105. b. commeth through patience. 119. a Liberties graunted by Papiſtes to all maner mal • factours. 179. a Liberalitie to our brethren. 425. a Light, continuaunce therein what. 404. a Litle flocke. 292. b. receiueth the promiſes. 292. a. goeth to wracke. 293. a Litle maſter Parſon, hys practiſes. 362. b Life of Gods elect, Scripture. 389. b Life not geuen by the law. 9. b Litterall ſenſe is ſpirituall. 169. a. proueth an allegory. 167. b Litterall ſēſe of More daſhed. 466. a Loafe of bread ſignifieth one body in Chriſt. 472. a Loane forgeuen of the Clergy. 374. a and by the temporaltie. ibidem Loſing and bindyng. 357. a. the ryght maner thereof. 150. a. ſignification therof. 174. b Loſſe for Chriſtes ſake a C. tymes reſtored. 89. a Lottes caſtyng lawfull. 27. a Lone. 10. b. 205. a. 225. b. and 246. b. office therof. 188. a. diuerſly vnderſtode. 253. b. is righteouſnes. 225. a. prayeth. 201. b. expelleth feare. 419. a. cauſeth boldnes. 418. b. maketh vs Gods ſonnes. 417. a. maketh all thynges common. 40 • . a. helpeth at neede. 201. a. careth for our brethrē. 418. b Loue of the world. 97. a. 405. a. of our neighbour. 211. a. towardes god and our neighbour how to be tryed 22. b. muſt woorke in all thynges. 281. a Loue of God and the contrary what they be. 23. a Loue to the law is coupled with true fayth. 187. a Loue fulfilleth the law. 49. a. 22. a. 50 keepeth the lawe. 203. a. fulfilleth Gods will. 419. a Loue towardes God, fruites therof. 22. b. ſeketh not her owne. 84. a Loue of our ſelues. • 90. b. of our neighbour Gods commaundement 419. b Loue is not charitie generally, & econtra. 253. b Loue vnderſtandeth the lawe. 36. b. breaketh the law. 411. a Loue towardes God what. 78. a. among Chriſtiās maketh all things commō. 83. a. beautifieth all things. 248. b. not paynfull. 418. b. ſignified to vs by Gods correction. 25. a Loue of God to vs before ours to hym. 416. b Loue both frend and foe. 216. b Louers of God loue their neighbour 332. b Lucretia the Romane Lady. 113. b Lucifer 353. a. his broode iuſtifie thē ſelues. 224. a Luſtes euill how purged. 186. b. diuerſe in one man. 113. a Luther his ſubmiſſion to kyng Henry the viij. 375. a M. MAgiſtrates reuengers of temporall cauſes. 191. a Mahomet waxed great, & how 348. b. his doctrine, and continuaunce therof. 301. a Mahomet and the pope began at one tyme. 348. a Mayd of Ipſwich. 284. b Mayd of Kent inſpired. 285. a. receiued ſmall pleaſure of our Lady. 285. a Maiſter in Gods ſtede to hys ſeruaunt. 109. a Malice of the Iewes toward Chriſt 459. b Malicious blindnes in More. Mammon what it is. 71. b. 233. a. a God. ibidem. his ſeruaunt who, and how knowen. 233. b. diſguiſeth mē. 233. a. his ſeruaūt no true preacher. 233. b. may purchaſe frendes for vs. 71. 〈◊〉 Man is firſt good. 412. a. firſt euill ibidem, cannot helpe the dead. 13. b. Lord ouer all creatures. 248. a. hath three chief enemies. 442. a. vniuerſally ſinneth. 392. b. not ſubiect to places. 283. b plucked frō Adam▪ and graffed in Chriſt. 380. b Mans nature is ſinnefull. 393. a. hys wiſedome maketh ſectes. 104. a. his lyfe is Gods commaundement. 236. b Maner of Chriſtes, praying for vs. 401. a Many fall and why. 295. a Marchaundiſe of the Pope. 359. b. of Papiſtes. 398. b Mart ſhould haue bene at Calice. 372. b Martyrs of the pope neuer preached Chriſt nor dyed for his woorde. 295. b Mary an example of fayth. 66. a Mariage. 107. b. forbidden onely by the Pope. 127. b. 261. b. of children vnlawfull without conſent of parentes. 120. b Mariage of kyng Henry the eight. 366. b Mariage altereth degrees of nature. 108. b Maſſe deſcribed. 427. a. frendly to Papiſtes. 13. b. damnable. 425. b Maſſe at the firſt was a declaration of Chriſtes paſſion. 426. a Matrimony figureth Chriſtes benefites towardes vs. 312. a Matrimonie. 322. a. no Sacrament ibidem, not ordayned to ſignifie any promiſe. 144. a Matrimonie and eatyng of meat forbydden by the Pope. 220. a Matters of fayth are repugnaunt to reaſon. 462. b Materiall temples God dwelleth not in. 272. b Ma • imi •… the Emperour was ſouldier to kyng Henry the viij. 369. b Meaſure. 237. b Meditations of Gods mercy. 259. b. of •… s owne frailty neceſſary. 413. a Meekenes. 190. b. 201. a. the glory of youth. 456. a Meekenes towardes the higher power. 342. a Melancthon. 455. a Men of three ſortes. 112. b Mercy of God. 332. b. great. 30. b. toward mākyng. 444. a. waiteth on the elect. 260. a. muſt be cleaued vnto. 426. a. from whom locked. 57. a Mercy of Chriſt fulfilleth the lawe. 31. b Mercy in this life obtayneth mercy in the lyfe to come. 193. a. how many wayes it may be ſhewed. 192. a Mercyfulnes taught. 335. a. towards our neighbour. 9. a. muſt be ſhewed of one to an other. 86. a Merites iuſtifie not. 17. a. Papiſticall of no value. 165. b Meritemongers obſtinate. 17. b Mertion his hereſie. 471. b Methode of Paules doctrine. 43. b 〈 in non-Latin alphabet 〉 . 37. a Millane. 371. a Miniſters named Elders with the Iewes. 253. a. why ſo named. 251. b. why reuerenced. 344. b Miniſters of the Church their dutie. 249. a. their office as chargeable before God as Peters was. 356. b. had no tithes at the begynnyng. 346. b Miracles why wrought of Chriſte his miracles were ſubiect to our ſenſes. 475. a. and b Miracles of God drawe to Chriſt. 158. a. wrought by faythfull prayer. 152. b. wrought by faith, and not by ceremonies. 131. b. 183. a Miracles done by the Saintes confirmed their doctrine. 281. b. done for the people. 283. a Miracles moue the heathen to know God. 27. b Miracles fayned driue from Chriſt. 158. b. maintayned by Popiſh offrynges. 159. b Miſticall and high queſtions to be auoyded. 455. a Miters. 134. b Modeſt maner of Paules doctrine. 391. b Money purchaſeth preferment. 346. b. diſpatcheth Purgatery. 307. b. maketh marchaundiſe. 108. a. byndeth not people to pray. 163. b Monkes why cloyſtred. 196. b. made miniſters to the poore. 355. a. robbe them. ibid. why they runne into Religion. 191. b. accurſed. 192. a Monkes and Friers not of God. 104. b Monkes their loue. 164. b Monumentes of notable doynges. 436. a Mortuaries. 136. a. 373. b. to two Pariſhes. 136. a Mortification of our fleſhe the right worke of fayth. 48. b More. 330. b. ſkilfull. 251. a. ſubtile. 318. b. a ieſter. 309. a. a ſcoffer. 452. b. a mocker. 459. a. A diſſembler. 251. a. a lyer. 294. a. 375. a. 30. b. a ſetter forth of vnwritten verities. 461. b More would driue vs from God. 297. a. Bigamus. 317. b. maintayneth vnwritten verities expoūdeth the Scriptures falſly. 460. a. agaynſt him ſelfe. 463. b More agaynſt the Popes profit. 297 b. agaynſt him ſelfe. 305. b. his ſimilitude of faces, weake. 463. a. blynd in ſcriptures. 460. a. blinded with couetouſnes. 231. a. driuen from the Scripture. 475. b More captious. 251. a. would excuſe Hunnes murder. 318. b More blaſphemeth God. 328. b. proued an hereticke. 316. a More preferred to the Chauncellerſhyp by Wolſey. 373. a More if hee had ſpoken with Chriſt would haue beleued hym. 462. a More, his ſecond argument touching the laſt Supper confuted. 461. a. his firſt reaſon touchyng the laſt Supper confuted. 460. b Mores fooliſh gloſe. 261. b. his wits captiuate. 338. a. his falſe doctrine. 283. a. his concluſion. 288. b. hys naughty opinion. 307. a. his fayth common. 311. a. his Purgatory as hoate as hell. 306. b Moſes. 390. b. a milde mother. 122. b. his bo • es. 299. a. his face. 184. a. how looked in the face. 112. b. mercyleſſe in executyng the law. 122. b. mindfull of Gods benefites. 8. b Mournyng, godly. 189. b Mourners for righteouſneſſe ſaued. 190. b Motions to prayer. 220. b Multitude of mans witneſſes verifieth not. 255. b Murder amōg Friers. 255. b. of the Duke of Gloceſter. 3 • 4. a Murtherers are falſe preachers. 306. a Murmuryng of the Iewes at Chriſtes Diuinitie. 458. b Mutuall frendſhyp and loue. 434. b N. NAme of Ieſus ſaueth. 441. a Narrow gate founde of fewe. 241. a Naturall man. 114. a Nature of the Sacrament of our Lordes Supper. 441. a Nature geueth authoritie to the aged 456. a Naturall man vnderſtandeth not Scriptures. 80. a Naturally wee are the children of wrath. 391. a Natiuitie of the kyng caſt by the Cardinall. 368. a Neceſſitie of almoſe, prayer, and faſtyng. 228. a Neceſſitie lawles. 252. a Neceſſitie of holy dayes. 385. a Necromancy licenſed by the Pope. 367. a Necke verſe. 112. a Neighbour how to be prayed for. 15. a. 82. b. muſt be beloued as our ſelues. 385. b New lyfe. 293. b New Thomas Becket. 369. a New practiſe of Papiſtes. 364. a New Teſtament. 10. a. 36. b. burned by Tunſtall. 374. a Niniue the greateſt Citie in the world. 29. a Nicolas the firſt Pope. 351. a Nicolaus de Lyra. 303. a Noath. 303. a Noath drunke. 169. b Note of the circumſtaūces of the laſt Supper. 470. a Note to knowe hypocrites by. 350. a for temporall Magiſtrates. 228. b No fleſh can fulfill the law. 74. a Nurture of kynges. 371. 〈◊〉 O. OBedience wilfull. 17. a Obedience, pouertie &c. of the ſpiritualtie. 242. b Obedience excluded through markes of Antichriſt. 109. a Obedience for diuerſe cauſes muſt be vſed. 116. a. toward Magiſtrates. 92. b. to God quencheth furious tormētes. 454. a. of Ionas towardes God. 29. a Obedience to parentes is ſeruice to God. 107. a Obiection agaynſte iuſtification by fayth. 432. b O •… on in the Apoſtles. 260. b Obſt •… acy of Papiſtes. 310. a. of meri •… no • gers. 17. b Occaſions light moue great ſtriffe. 5 a. moue ſin • e in vs. 223. b Office •… f fayth. 188. a. of a Byſhop. 52. a. of a Prieſt. 144. b. of a true preacher. 196. a. of a good ſhepheard. 51. a. of the law. 117. b Office of Magiſtrates ſhewed. 8. a Officers of Chriſtes kingdome muſt leaue temporall dominion. 342. b Officers firſt ordained in Chriſtes Church. 345. b Officer, not the priuate perſon muſt aduenge. 191. a Offryng dayes, and priuey tithes. 136. a ffrings what they meant. 204. a. of ripe fruites. 424. b. at firſt maſſes of Prieſtes. 336. b. maintaine Po- Opiſh miracles. 159. b ffenders open, openly to be rebuked. 345. a Old tranſlation. 318. b Old commaundement, what. 403. b Old ceremonies preachers to the people. 273. a Old Phariſaicall practiſe now practiſed by Papiſtes. 340. a Old • eſtament wherupon built. 9. b Old man muſt be put of. 80. b Old Adam bynd • tl▪ our conſciences. 47. a Opinions Popiſh & waueryng how bred. 329. a. and 170. b Opinions iij. touchyng the Sacrament of the laſt Supper. 445. a Oppreſ • ion of ſure doctrine. 289. a Opportunitie. 455. a. and b Orders. 322. a. in teachyng. 103. b. of iuſtifiyng. 330. b. of Scholemen ouerthwart. 103. b. of S. Paules doctrine. 43. b Orders how euery man may preach, and how not. 198. a. Papall compared with orders Apoſtolical. 354. b compared with Chriſtes doctrine. 353. b Ordinaries hangmen to the faithfull. 319. a Ordinaunce of rulers. 186. a Ornamentes. 273. b Originall of good workes whence. 10. b Oth of a witnes may be taken. 309. b. vnlawfull may be broken. 137. a agaynſt charitie to be broken. 315. b Otho kyng of Saxons. 252. a Ouercommers of the world who. 421. a Ouerthrow of our forefathers was freewill. 16. a Oules and Papiſtes alike in abhorryng light. 1. b Outward Popery is the worſhyp of the vnfaythfull. 422. b Outward ſignes required of Chriſt, by the Iewes. 457. b Outward deede fulfilleth not the law 117. a Outward oyle not auaylable. 409. a P. PAce an Ambaſſadour. 372. a Pa •… e taking how delightſome to God. 229. a Paphnutius his opinion concernyng mariage. 317. b Papiſticall ſchole doctrine corrupteth youth. 103. b Papiſticall Doctours repugnaunt. 102. b. their argumentes. 88. a. their gloſes con • uted. 474. b. their workes. 79. a Papiſtes cā do miracles. 300. b. teach with the mouth onely. 267. b, ſtill purge their patientes. 166. a. of the carnall opinion of the Iewes. 459. b. cannot abide Scripture. 287. b. 319. a. wreſt the Scriptures. 466. b. per • ert the Scripture. ibid. ſuppreſſors of Scriptures. 1. b. walke in ſhadowes. 125. a Papiſtes great iugglers. 201. a. perſecutours. 448. b. furious agaynſt their aduerſaries. 447. a. perſecutyng tyrauntes. 319. b. blouſheders 363. b. children of this world. 268. b throw downe Kynges and Emperours. • 27. a. heare not Chriſtes voyce. 126. b. fruites of their earthly Gods. 126. b. why they will not haue Scriptures in Engliſh. 128. a. preach woorkes for their owne profite. 334. b. truſt in workes as they ſhould in Chriſt. 246. a Papiſtes and Phariſeis make ſinne of no ſinne. 29. b Papiſtes will louſe nothyng. 305. a. forecaſters of perils. 370. a. make no accompt of periury. 376. a. aboliſh the true doctrine of Sacramentes. 422. a. enemyes to all good learning. 278. a. know all other mēs counſell. 102. a Papiſtes haue a way of their owne to heauen. 170. a. their malicious pratyng. 475. b. haue robbe • many realmes of the Goſpel and all goodnes. 116. b. Churchtheiues. 20. a. winne what others looſe. 165. b Papiſtes abuſe the Sacramentes. 13 b. agaynſt the Popes lawes. 341. a. hate Scriptures as oules do light. 1. b. their contrary preachyng. 102. b locke vp the Scripture that they onely may expounde the ſame. 23. b. their grounde for vnwritten verities. 473. b. cannot expounde their ceremonies. 131. b. ſworne to theyr wicked liuyng. 305. a Papiſtes and peripatetiques theyr doctrine. 88. b Parable how to vnderſtād it. 78. b. of the Samaritane expounded. 285. b Parcialitie in Eraſmus. 2. a Parcialitie in a preacher for feare of perſecutiō odious. 196. b. in iudges is wicked. 122. b Pardons. 173. a Pardons ſurer then the Popes pardon. 223. a Parentes to vs in Gods ſtede. 107. a how they trye their childrens loue. 12. a Pariſh Prieſt. 102. b Parliament. 314. b. at Bury. 363. b Paſchall lambe. 282. a. 273. b. figured the Lordes Supper. 468. a. how ſpiritually fulfilled in Gods kyngdome. 440. a Paſchall lambe and Chriſtes death compared together. 440. a Patience in ſufferyng. 454. a. bryngeth libertie. 119. a Paule. 103. a. a perſecutour. 39. b. 275. a. a carefull preacher. 402. a. deſcribeth the Pope. 290. a. aunſwereth the Papiſtes concernyng iuſtification. 44. knew not Maſſe. 287. a. preached Chriſt, and not him ſelf. 391. b. how he rebuketh hypocrites 44. a. condemneth all hypocriſie. ibid. no preacher of worldly wiſedome. 170. b. gaue faythfull counſ •… without vexyng mens conſciences. 129. a. teacheth mariage of Prieſts 312. b. calleth the Sacrament bread after the conſecration. 472. a. a fatherly inſtructor to Timothy. 252. rebuked Peter to his face. 344. b. his Epiſtles are the Goſpell. 127. a his traditions were the doctrine of the Goſpell. 286. b. the order of hys doctrine. 43. b Paule and Peter equals. 359. a. aboue Peter in Apoſtleſhyp. 126. a. his Apoſtleſhip how proued. 126. a Paul excommunicated, but Papiſtes burne. 339. b. lacked Miniſters. 109. a. retayned not Oneſ •… us frō his maſter. 109. a Pax. 276. a Peace makyng. 193. b Peace of conſcience. 194. b Pelagius his hereſie. 407. b Penaunce. 426. b. profitable to Papiſtes. 254. a. abuſed by ſhauelyngs 397. b Penaunce put for repentaūce. 146. a People of two ſortes deceiued. 379. b People why called to the tēple. 282. a People beleue in the worke without the promiſe. 153. a Perſecution for the truth obtayneth lyfe. 190 b Perſecution of Papiſtes. 195. a. at Ryſell • s in Flaunders. At Saint Luke. 454. b Perſecutors of the ſpirituall. 308. a. of the word threatned. 100. b Perfect Chriſtians in no daunger. 48. a Perfect kepyng of the law. 40. a Perfection. 216. b. ioyned with repentaunce and ſtrong fayth. 386. b Performance of mans pretenſe not of hym ſelfe, but of God. 17. a. of an euill oth double ſinne. 209. a Perſuaſions of Papiſtes. 448. a. of hypocrites. 341. b Partakers of Gods promiſe profeſſe the law. 185. a Peſtilence of Princes what. 123. a Peter his patrimonie. 124. b. was neuer ſcholer in the Arches. 135. b Peter rebuked openly of Paule. 344. b Peter and Iohn, their puttyng on of handes. 152. b Peter ſhewed Gods power. 344. a. called chief of the Apoſtles & why. 343. b. in what reſpect ſo called ibidem. preached, but ſo doth not the Pope. 357. a. practiſed his keyes. 123. b. ſent to preach in Samaria. 344. a. preached playne Scripture. 170. b. his ſeat and his keyes are his doctrine. 359. a. his ſeate Chriſtes Goſpell. ibid. his ſubmiſſion to his brethren. 344. a. propheſieth of the popes ſpiritualtie Epiſt. 2. cap. 2. 55. a. his fayth ſtrong. 261. a. his poſſeſſions. 352. a Pety pillage. 136. a Phariſeis applyed all to their deedes 205. condemned of Chriſt. 17. a Phariſeis nearer the true Churche then Papiſtes. 201 b Phariſeis rebuked. 17. a. agree with Papiſtes in doctrine. 17. b. clenſe their ſoules with theyr owne workes. 30. a. their actes all outward. 202. b. their freewill. 16. b Pharao confeſſed his ſinnes. 95. b Phocas an Emperour. 347. b. hys priuiledge to the ſee of Rome. ibid. Phraſes of ſpeach expounded. 77. b Pilgrimages. 282. a. how lawfull. 20 a. not needefull to a Chriſtiā for his ſaluation. 155 a Pilgrimages true, what they be. 272 a Pitie. 282. b Pipinus. 348. a Places of Scripture ſhewing Chriſtes departure hence as touchyng his naturall body. 470. b Places hauing prerogatiue for prayer. 283. a Plerophoria how knowen. 414. a Pluralitie of benefices. 373. b Poetry Scripture to Popiſh ſchole men. 168. a Pollaxes borne before high Legates what they ſignifie. 142. b Pope with his Prelates ſet foorth. 53. b. a God on earth. 349. a. Antichriſt. 262. a 289. a. 308. a. the deuilles vicare. 359. a. perſecuteth Gods word. 25. b. 290. a. a deni •… h blaſphemer ibid. hath no Martyrs. 294. a. a peacebreaker. 365. b. a tyraūt. 318. a. a breaker of bondes of Matrimony. 350. a commaundeth murder. 106. a. cauſe of great periury. 115. a Popes haue ben bloudſheders aboue this. 700. yeares. 351. a Pope a mercyles tyraunt. 362. b. curſeth his enemyes. 395. b. wilnot be rebuked. 364. b. onely forbyddeth mariage. 127. b. halfe a God. 461. b aloft ouer all Byſhops and Kings 353. a. aduaunceth his in worldlynes. 353. b. hath moe kyngdomes then God. 135. b. a maker of lawes. 356. a. ſelleth Gods free gift. 151. a. chalengeth authoritie ouer God and man. 159. a. commaūdeth God to curſe. 151. b. may doe all at his pleaſure. 364. b. wilnot obey Princes. 286. a. made a God for his diſpenſations. 230. a. cōmeth in Chriſtes name with miracles. 301. b. ſayth he cannot erre. 264. a. diſtributeth his fathers kyngdome. 354. a thruſteth downe Chriſt. 292. a. lycenſeth all thynges to bee read ſauyng the truth. 21. a. forbiddeth that God commaundeth. 21. a Pope how hee remitteth and retayneth ſinnes. 306. b. maketh heretikes of true preachers. 134. b ſelleth all thynges. 289. b. receiueth hys poſſeſſions of the deuill. 354. a. howe he raigneth vnder Chriſt. 151. a. expoundeth Scripture contrary to Chriſt, and his Apoſtles. 173. b. byndeth that Chriſt louſeth. 102. a Pope not to be beleued, & why 304. b. lonſeth all honeſty. 123. a. more mercyfull for money, then God for Chriſtes death. 151. a. deuideth poore people, and how. 354. b choſen without conſent of the Emperour. 360. b. purpoſed to be Emperour. 349. made two Empyres of one. 349. b Pope & Pipine put downe the right French kyng. 348. a Pope and Cardinals their opinions concernyng kyng Henry the eight. 288 b Pope Iuly. 369. a Pope his faſt. 229. b. his traditions are wicked, and breake Gods commaundements. 108. a. his authoritie improued. 12. 4. b. his clergy ſubtill. 1. a. his doctrine corrupt. 24. a. his doctrine doth perſecute. 97. a. his ſect not of Chriſtes church. 261 b. his doctrine bloudy. 106. b. his ſaying of the ſcripture. 306. b. his authoritie is onely to preach Gods word. 123. b. his falſe authority defended by kynges. 114. b. his falſe workes. 289. a. his iugglyng 114. b. his widowes. 354. b. his prieſts ibidē. his law. 355. a. his fayth. 410 b. his Church. 292. b. his practiſe with all Princes. 365. a. his Deacons. 354. b. his Prelates taught of Caiphas. 122. b Popiſh tyranny. 475. b. ceremonyes more obſtinate & mo in nūber then the Iewes. 101. b. forgiuenes. 395 a. Purgatory not feared of a true Chriſtiā. 434. b. Prelates would be higheſt. 341. a. ſuperſtition. 425 b. doctrine. 447. a. hath cauſed the truth to be ſet forth more playnely. 476. a. woorkes. 396. a. oyle more feared then Gods commaundementes. 131. a. confirmation 277. a Pope holy woorkes a cloke for the wicked. 27. a Poſſeſſed with deuines fled from Chriſt. 285. a Poore mē. 408. a. in ſpirite who. 189 a. muſt be cared for next our owne houſhold. 84. a. called of Paule Gods Churche. 473. b. pouertie. 242. b Pouertie wilfull. 16. b. her vow. 19. a Power good and euill whence. 321. b Poyſon of our byrth reſiſteth the ſpirite. 165. a A prayer. 228. a Prayer. 22. b. 242. b. 219. b. defined. 81. b. of how many ſortes. 220. a. a commaundement. 238. b. heard in all places of God. 282. b. the fruite of fayth. 93. a. heard of God at all tymes. 20. b. winneth the victory. 238. b. of fayth doth miracles. 152. b vayne without hart and toungue. 221. a. of ſhauelynges breaketh Gods commaundement. 139. b. of Monkes robbeth. 201. a. not ſold in old tyme. 139. b. to Saintes ſuperilitious. 296. a. without fayth nothyng. 274. b. to Saintes not before Chriſtes tyme. 296. a Practiſes. 371. a. of Parliamentes. 315. a. of Prelates. 363. a. of Popiſh Prelates in theſe dayes. 340. b. with poore Prieſtes. 367. b. of fleſhly ſpiritualitie. 249. a Prayers and our deedes accepted accordyng to our fayth. 154. b Prayers of all good women accepted aſwell as our Ladyes. 326. a. to Saintes damnable. 433 b. all in Latin. 151. b. commaunded to the ignoraunt. 135. a Prayſe ſought of hypocrites. 373. b Prayſe of Paule Epiſtle to the Romanes. 39. a Preacher his office. 206. a. may not preache vnleſſe he be ſent of God. 156. why accuſed of hereſie & treaſon. 202. 〈◊〉 Preachers who are ſent and who not, how to knowe. 156. a. of Gods word, their miracles. 302. a. neede no miracles. 301. a. muſt preach repentaunce. 86. b. why not beleued whē they preach truth. 101. b. muſt haue a competent lyuyng allowed them. 133. b. muſt not be violent. 214. b. who ought to be. 198. b Preachyng is byndyng and louſing. 359. a. of Chriſt. 391. the authoritie of Peter his ſucceſſour. 173. b. the chief authoritie that Chriſt gaue his Apoſtles. 126. a. extinct with ceremonies. 278. a Predeſtination. 306. a. in Gods hād. 48. b. not raſhly to be diſputed vppon. 48. b. how farre to be proceded in. ibidem Presbyter. 144. b Prieſtes. 310. b. muſt be vertuous. 314. b Prieſtes how truly annoynted. 133. a ought not to bee annoynted with oyle. 144. b. tell the confeſſions of the rich to the Officials and Commiſſaries, and why. 136. b. may haue whores but no wiues. 311. b. muſt haue wiues for two cauſes. 133. b Prieſte diſguiſeth hym ſelfe with Chriſtes paſſion. 132. a Prieſtes vnderſtand no Latin. 103. a Prelates why ſo wicked. 118. b. Courtiers. 347. a. vnderſtand not Scriptures, and why. 287. b. why clothed in red. 142. b Pride. 405. b. of the Pope. 363. a. of the Cardinals. 372. b Princes why ordained. 117. a. not to be reſiſted though they be infidels. 111. a. whether they may be reſiſted or no. 213. a Principles of Scriptures. 386. b Proceſſions abuſed. 299. b Profeſſion of our Baptiſme. 388. b. firſt to be learned. 387. a Profeſſion of newe lyfe procureth Chriſtes mercy. 219. b Promiſe how we may chalēge. 218. b Promiſe of God fulfilled for Chriſtes and not for Saintes merites. 160. a. left out in all thynges by the Pope. 154. a Promiſes of the Goſpell comfortable to a ſinner. 378. a Promiſe commeth of the promiſers goodnes. 196. a Promiſes of God either wiped out or leuened by ſhauelyngs, and why. 151. b Promotiōs of the ſpiritualty. 406. b Propertie of the Goſpell. 194. a Properties of the Hebrue toungue agreeth with the Engliſh. 102. b Prophaners of Gods word. 104. b Proſperitie is a curſe. 99. a A Prophet who. 76. a Prophetes of whom ſlayne. 138. b. and why. ibidē. bore their brethrens weakenes. 25. b Propheſie of Paule to Tim. iij. and iiij. chap. fulfilled in our dayes 53. b Proteſtation of the authour of this worke. 157. b Protectour of Purgatory, More. 364. a A prouiſo of the Papiſtes. 361. b Pſeudochriſti. 132. a Publicans what they be. 216. a Purgatory. 256. a. 265. a. 324. a. and why ſo called. 139. a. the Popes creature. 150. a. profitable to Papiſtes. 307. b. not proued by Scripture. 456. b. is terrible 396. b. ſtuffeth purſes, and diſheriteth right heires. 139. a. a iayle tormēting. 307 b. is in earth as the pope ſayth. 359 a. viſible and inuiſible. 297. b. none to the penitent. 307. a Puniſhement how it muſt be executed. 211. b Pure fayth aboundeth with good workes. 52. b Purenes of the heart. 143. a. of conſcience. 142. a Puttyng on of handes without faith of no force. 152. b Purſes ſtuffed with Purgatory. 139. a Q. QValis pater, talis filius. 353. a Quicke and dead burnt of Papiſtes. 435. b Queſtions of Scripture how to bee iudged. 137. a R. RAblementes of Popery. 136. b. of the Popes gard. 343. b. takē for the Church. 249. b Racha. 203. a Raynebow a pledge of Gods promiſe. 436. b Rauenous Wolues. 242. a Raylyng. 290. b Readynes to doe good commeth of God. 259. a Realme decayeth by buildyng of Abbeis, cloiſters &c. 279. b Reaſons Papall prouyng the Pope the Church. 262. b. againſt tranſlatyng Scriptures. 1. a Receipt of a child in Chriſtes name how to be vnderſtode. 343. a Reconciliation. 387. a. to our brother. 44. b Reformation muſt be had by loue. 344. b Regeneration cauſeth the loue of God. 382. a Regimentes, ſtates, and degrees of two ſortes. 201. b Regiment ſpirituall and temporall poyſoned by Papiſtes. 181. b Regiment temporall not vſed of Chriſt. 185. a Religion how to be tried. 3. a. one holyer then an other. 104. a. blynded with couetouſnes. 19. b Religious ſhauelynges beholde the outward ſide onely. 114. a Reliques, and Images enriched, poore neglected. 272. a Remiſſion of ſinnes. 369. b Remiſſion of ſinnes to conquere England. 362. b Remedy agaynſt vayneglory. 217. b Repentaunce. 18. b. 320. b. and 331. a. how acquired. 254. b. preached by Chriſt. 28. b. by Sacramentes. 13. a. preached to the Iewes by the Apoſtles. 28. a Repentaunce the forerunner of faith. 18. b. hath three partes. 37. b. taught by Baptiſme. 14. b. ſignified by Baptiſme. 146. b Repentaunce prepareth the way to Chriſt. 145. b Repentaūce, and ſure fayth in Chriſt purge our ſinnes. 157. a Repentaunce interpreted for penaūce of Tyndall. 254. a Repentaunce and forgiuenes come by preachyng. 123. b Repentaunt iuſtified by fayth. 31. b. no ſinner before God. 82. b. receiueth Gods promiſes in Chriſt. 31. a Requeſt how to be made to God. 222. b Reſiſtaunce muſt be made agaynſt all falſe doctrine. 454. a Reſiſtaunce agaynſt God diſhonoreth hym. 270. a Reſiſtaūce of magiſtrates, reſiſtaūce of God. 213. a Reſiſtaunce. 393. a Reſtitution of the law. 202. b Reſurrection of Chriſt. 261. a. deſtroyed by More. 296. a. fooliſh to the heathen. 256. b Reſt of conſcience in Chriſt. 177. b Reuengement muſt bee referred to to God, and his officers. 215. b Reward how it commeth. 218. b. of patience in perſecutiō for the Goſpel. 52. a. of obedience. 107. a. of diſobedience. 107. a Righteous liue by fayth. 336. a Righteouſnes of many ſortes. 380. b. both outward and inward, what? 68. b. commeth freely from Chriſt. 71. a. how purchaſed. 44. a. where contayned. 194. a. how to be vnderſtode. 43. a. and 191. b Righteouſnes of the Phariſeis. 200. b. of the kyngdome of heauen. 235. a. of man odious to Gods worde. 52. a Riches. 189. a Rich in ſpirite. 189. a Rich men theeues before God if they helpe not the poore. 77. a. muſt pray for dayly bread. 239. a Richard the ſecond ſlayne. 28. b Right Antichriſt who. 408. a Right penaunce. 387. b Right Iſraelites, not all that came of Iſraell. 275. b Ripe fruites offred. 424. b Rites and ceremonies Papal. 407. b Roan perſecuteth. 454. b Robin good felow and the Pope a lyke. 174. b Robinhode of authoritie in the popes behalfe. 129. b Robart of Caunterbury. 362. a Romiſh Church abhominable. 267. a Rome how it came to be chief. 347. a. mother of all wickednes. ibidem Roote of all goodnes fayth. 404. a. of all commaundementes fayth. 414. a Rocheſter an Orator. 129. b. his Diuinitie. 124. b. improued. 129. a. faithles. 130. b. miſcōſtrueth Pauls text moſt ſhamefully. 130. a. falſly allegeth Paule for ceremonies. 128. b his malicious blyndnes. 127. a. alledgeth heretickes for his purpoſe. 129. b. maketh Aaron a figure of of the Pope. 127. b Ruben his ſtory. 169. a Ruſtler. 372. b Rule to know if we loue God. 403. a Rulers Gods gift. 118. a. for whom ordayned. 228. b. why euill. 118. a. not to be reſiſted. 385. b. their dutie toward runagates. 207. b Rulers repine to heare their faultes. 214. b S. SAbboth day muſt ſerue vs. 274. a. for mās vſe. 287. a. how it ſhould be occupyed. 274. b Sacramentes. 273. a. why ordayned. 425. a. and. 442. a. not without ſignifications. 322. a. all haue ſignifications. 322. a. all haue ſignifications. 256. b. without ſignifications to be reiected. 455. a. are ſinne to the vnfaythfull. 443. a. how profitable. 13. a. how they iuſtifie. 143. b. confirme weake conſciences. 448. b. preach repentaunce vnto vs. 13. a. are ſtories to keepe the couenaunt in memorie. 441. a. ſignes of Gods promiſe. 144. a. no Sacraments to the dead. 13. b Sacramētes of whom ſuperſtitiouſly miniſtred. 293. a. abuſed by Papiſtes. 13. b. of Papiſtes diſagree. 253. a. Robbed through confeſſion. 157. b. miniſtred in an vnknowen toung. 153. a Sacramēts of Papiſtes are dumine. 152. a Sacrament. 320. b. what it meaneth. 445. a. of Chriſtes body to whom profitable. 323. b. the effect thereof. 441. b. how to be receiued. 470. a. a ſure token of our ſaluation. 442. a. onely preacheth iuſtification. 143. the true meanyng therof. 464. b Sacrifice and Sacrament differre. 13. b Sacrifice. 310. a. 322. b. 273. b. of bloud. 424. b. of the old law. 281. a Sacrifices and ceremonies whē they ceaſed. 357. b Sacrifices old why ordained. 29. a Sacrilegie in Papiſtes. 20. a Sacerdos. 144. b Saluation to beleue in Chriſt. 70. a. not attayned by pilgrimage. 155. a Sanctus. 408. a Saintes. 295. b. in heauen who. 298. a. cannot helpe vs. 70. b. not to be truſted in. 296. a. why not to be called on. 325. a. are examples. 159. a Saintes truly worſhypped. 280. a. examples of fayth. 133. b. deſire our ſaluation. 280. a. ioyful of our company. 401. a. abhorre them that pray to them. 433. b Saint Bartholomew. 285. a Sanctuaries. 112. a Salt. 196. b. 277. b. meanyng therof. 197. a Salt of the word vnſauery through couetouſnes. 231. b Salt of Papiſtes vnſauery. 280. a Salutation. 370. b Saluation certified in writyng. 255. b. is within vs. 155. a. by grace. 395 b. by fayth. 34. a. commeth by the word. 18. b Salue Regina. 326. a Sathan an enemie to man. 442. a Satiſfaction what & how we ſhould make it. 37. b. onely for our ſinnes what. 257. b. Chriſtes bloud. 394. a. true fayth. 387. b Satiſfaction may bee made to our neighbour. 133. a Scala coeli. 139. b Scriptures. 103. a. how they ſpeake. 87. b. haue ſene God. 417. b. wiſedome thereof. 99. a. contentes and methode therof. 169. a. how to bee ſearched. 3. b. how locked vp. 184. b. and 388. b. how to be read. 30. b. how to be vnderſtode. 7. a. 33. a. of whom vnderſtode. 319. a. the right toucheſtone. 103. a. teache the truth. 388. b. muſt be kept ſincerely 22. a Scripture teacheth the truth. 388. b. chief of the Apoſtles. 344. b. declareth gods good wil & nedeth no miracles. 301. a. authoriſed with true miracles. ibidem. 304. a. teſtifieth of the right Church. 293. b. containeth our ſaluation wholly. 256. a. cauſeth belefe of Scripture. 304. a Scripture hath body and ſoule. 23. b. calleth ſignes thyngs ſignified. 469 b. deliuered firſt to the people in the vulgare toung. 319. a. ought to bee knowen of all men. 142. a. ought to be in Engliſh. 101. a. ſhould be in euery language. 377. a Scriptures cauſed of God, to auoyde hereſies. 303. a. muſt trye the Papiſtes. 288. a. corrupted by the pope and why. 256. b. hidde by the pope, and Papiſtes. 1. a. 304. and 394. b. wreſted by Papiſtes. 24. a. 446. a. locked vp by Papiſtes, and why. 23. b. ſuppreſſed by Papiſtes. 1. b Scripture reſiſteth Popiſh doctrine. 304. b Scriptures ſpeake diuerſly. 79. b. full of hidde miſteries. 440. a. opened with two keyes. 31. a. containe three principall thynges. 23. b. not groſly to be vnderſtode. 80. a. haue but one ſenſe. 166. a Scholes of Diuinitie. 104. a Schole doctrine of Papiſtes corrupt 171. a Scholemaſters take great wages, and teach not. 101. b Scribes, Phariſeis, and elders erred. 303. b Scribes and Phariſeis what they were. 201. b. were very Antichriſts 60. b Scoffyng. 313. a Secretes. 371. a. of God knowen to few. 12. b Sectaries Papiſh are ſcoulders and braulers. 2. b Sectes through mans wiſedome, innumerable in Popery. 300. b. damnable amongeſt Papiſtes and heretiques. 173. a S •• ge of Pauie. 371. b Seruice of God. 177. b. of Chriſt paſſeth ſeruice of Saintes. 295. b Seruauntes all in Chriſt. 121. a Seruauntes muſt be taught to know Chriſt. 121. b Seruaunts of Mammon not Chriſtes Church. 233. b Shauelings winne whoſoeuer looſe 141. b. put downe Chriſt. 127. a. are the world. 405. b. deſire to be ſanctified with an whore rather then a wife. 144. a. chalenge onely Gods ſpirite to them ſelues. 137. b Shauyng borowed of the heathen, oylyng of the Iewes. 134. a Sheepes clothyng. 241. b Sheryng what it ſignifieth. 135. b Sheild of fayth inuincible. 4. b Shippes ſaylyng by lād a. M. miles. 372. a Shrift a woorke of Sathan. 147. b. put downe among the Grecians for knauery. 147. b Shrinyng of Saintes. 351. b Shuttyng the chamber doore expoū ded. 220. b Sicke comforted by Papiſtes with a Latin Goſpell. 135. a Signes euident of the latter day. 53. a Signe of ye cros truly beholdē. 282. b Signes are called commonly by the names of thynges ſigned. 447. a Signe of Chriſtes body called by the name of Chriſtes body. 444. b Significations of thynges muſt bee ſought. 248. a Significations of Sacramentes taken away by the Pope. 256. a Significatiō of our Baptiſme. 386. b Similitude. 332. a. 360. b. 380. a. of what force. 12. a. aptly applyed. 18. b 109. b Similitude of woorkes. 69. b. of a mother. 421. a. of an earthly kyng. 432. b Similitudes their vſe. 170. a. proue weakely. 171. a Similitudes and reaſons of mens wiſedome. 170. b Similitudes of well and euill doyng. 219. a Simon Magus his fayth. 95. b Sinne. 41. b. 321. a. defined. 410. b. how farre it extendeth. 113. b. vnder grace. 186. b. vnder the law. ibidem. encreaſed by the law. 40. b. all with out fayth. 153. a. when it chiefly raigneth in vs. 40. a. paine therof. 307 b. muſt be wreſtled withall. 397. a Sinne called in Scriptures vnbelefe 41. b. agaynſt the holy ghoſt. 254. b. cannot ſtand with fayth. 258. a. the beſt marchaundize. 151. a Sinne all of our ſelues, goodnes all of God. 384. b Sinnes accompſed no ſinne. • 5. a. are of our ſelues. 32. a. veniall. 186. b. beadly. 187. a. all forgeuen for Ieſus ſake. 387. a. waſhed away. 13. a. how knowen to be forgeuen. 47. b Sinners muſt be holpen of vs, or els we muſt periſh with them in their ſinne. 203. b Sinners all in generall. 44. a Sinners all forget not God. 260. b. muſt repent ſpedely. 334. b Sinners ſaued all by Chriſtes power. 357. b Sinceritie required in all. 104. a Sir. Thomas Hitton. 294. a. murdered. 375. a S • eigh practiſes. 367. a S •• res of Papiſtes. 316. a Solution of doubtes. 240. a. of Popiſh reaſons. 262. a Sophiſters. 168. a. ſay the litterall ſenſe killeth. 168. a Soules departed reſt at Gods pleaſure. 324. b Soundnes in fayth bryngeth knowledge in Scriptures. 38 • . a Spirices. 414. b Spirite of God maketh a man ſpirituall. 40. b Spirite of God accompanieth fayth. 65. b contrary to the • leſh 48. a Spirite reſiſted by our by •… remainyng in vs. 165. a Spirite vncleane. 35. a Spirit of God • o guide to Popiſtes. 148. a Spirite 〈◊〉 188. b Spech bo •… . 166. b Spirituall 〈◊〉 . 1 • 4. a Spirituall •… ers why •… ned 1 •… Spi •… 247 b Spirituall •… ce of God, what. 443. a Spirituall •… ng onely •… eth. 464▪ b Spirituall vnderſtand • ng of Chriſ •… 460▪ b Spirituall and temp • ral re •… 〈◊〉 . 〈…〉〈…〉 woul • not that ſ •… . 3 • 8. a 〈…〉 deſ •… ſed. 〈◊〉 . a 〈…〉 • 45. 〈…〉 with co •… . • 07. 〈…〉 for Ch •… vs. 〈◊〉 . 〈◊〉 . 〈◊〉 •… ure. 〈◊〉 . 〈◊〉 . 〈…〉〈…〉 and tempor •… . 201. 〈◊〉 . 〈…〉 workes true • ayth. 41. b 〈…〉 . 402. b S •… the fourth • ope. 〈◊〉 . b 〈…〉 the ſecond Pope. • 48. 〈◊〉〈◊〉 . 277▪ b •… e. 24 • . b •… ctrine. 29 • . 〈◊〉〈…〉 the •… ers. 143 a •… ed how 〈◊〉 be applyed to 〈…〉 . 31. b Submiſſion to Chriſt. •• 1. a Suffraunce with Chriſte bryngeth ioy. 342. a Suffraganes why ordained. 152. a Summe of Gods law. 410. b Supper of Chriſte howe inſtituted. 470. a. a memortall of his death. 441. b. why geuen vs. 323. a Superſtition odious. 401. b. furthered by Papiſtes. 279. a Superſtitious obſeruations. 248. b Superſtitious faſt God abhorreth. 274. b Suttletie of the Pope to enlarge h •• kingdome. 356. a. of Allegor • es. 1 • . b. of the Popes Clergy. 〈…〉 Suttle conueyaunces of Papiſtes. 3 • 6. a Sute in law without offence. • 45. a Swarmes of Popiſhe ſectes. 280. a. 〈…〉 Swearyng. 30 • . b. by God. 〈…〉 how lawfull. 〈…〉 Sweete wordes baytes o •… 〈◊〉 ▪ b S •… . a. haue 〈…〉 S ••• de of P • piſtes 〈…〉 T. T •… why ſo •… ull. 〈…〉 Te De •… the French kyng. 372. 〈◊〉 Te •… 270. 〈◊〉 Temple. 274. b Tem •… re •… ment. 211 〈◊〉 Tem •… are not belong •… 〈…〉 . 342. 〈◊〉 T •… of God. what. 〈◊〉 . a. 〈…〉 Apoſtles. 〈…〉 Temp •… Te •… of the Sacrament. 4 •… a Teſt •… ie of God in true beleuers harts 〈◊〉 . a Te •… tes. 〈◊〉 . 〈◊〉 . of obſer • a • nt F •… T •… . 〈◊〉 . a Thankeſgeuyng▪ 477. b. • o • od. 478. 〈◊〉 Thankes muſt be geuen to the gra • ter of 〈…〉 . 433. a Theſe dayes why called euill. 71. b Thom • s of C •… er. 302. a. & • 61. b 〈…〉 • 40. b Thomas Aq •… a. & 361. b Tho •… es 〈…〉 •… nces. 45 • . a Thomas • olſ • y •… d. 36 • . a •… mas Ar •… 363▪ 〈◊〉 •… r • es heare no ſigges. 〈…〉 • hree 〈◊〉 at once. 3 • 4. 〈◊〉〈…〉 of man not to be •… d. 4 •… 〈◊〉 made B • ſh •• by 〈…〉 Paule. 〈…〉 Tindall why he vſeth the wo •… •… taunce. 37. a. his ſubmiſſion to the learned. 3. 〈◊〉 . • oyde of ma •… . 376. b. deceiued. 2. b Tindall ſwea •• th. 〈◊〉 . b. moued to tranſ • ate the S •… prot •… 〈…〉 1. a. 〈…〉 bookes and 〈…〉 Tindall 〈…〉 Tokens 〈…〉 To •… . b. 207 b To •… . 260. a T •… . 3 •• . a 〈…〉 . b 〈…〉 . Pr •… es. 〈…〉〈…〉〈…〉〈…〉〈…〉〈…〉 by 〈…〉 By •… . 340. b 〈…〉 • 73. a. to the 〈…〉 wrought through con •… . 155. 〈◊〉 . layd agaynſt the 〈…〉 . 373. 〈◊〉〈…〉 practiſes. 363. 〈◊〉 . o • Pre •… s. 370. 〈◊〉 •… ther of the 〈◊〉 of 〈…〉〈…〉 by the 〈…〉〈…〉 b. of •… Goſ •… er. 3. a. of 〈…〉〈…〉〈◊〉 . b. 9 • . b 〈…〉 for the Goſpell bringeth 〈…〉〈…〉 payd o • the Popes 〈◊〉 . 〈…〉〈…〉 Chri •… end •… the popes 〈…〉 preachyng of Gods 〈…〉 why 10 • . b 〈…〉 Chriſt. 〈◊〉 . b 〈…〉 . 〈◊〉 . a 〈…〉 . 271. b •… es. 〈…〉 • 08. 〈◊〉〈…〉 . 415. a. 〈…〉 . 〈…〉〈…〉〈…〉〈…〉〈…〉 •… nce. 254▪ a Tru • prayer. 〈…〉 pleaſa •… t. 221. a Tru • prea •… ng bindeth and • ouſeth▪ 15 •… • 28. 〈◊〉〈…〉 from Chriſtes bloud. 74. a True watchyng. 81. b True woorſhyppyng of the Sacrament what. 324. a. Truth none in the Popiſh ſpiritualtie. 376. b Trumpets blowyng. 217. b Turkes. 267. b. muſt bee reſiſted. 338. b. haue no fayth and acknowledge one God. 94. b. moe in number then Papiſtes. 276. a. muſt be lamēted for their ignoraunce. 248. a Turkes and Iewes thinke they can not dye. 268. a Turkes their almoſe voyde of fayth abhominable. 244. a Tullius chief of Orators. 128. a Tunſtall Byſhop of London after Byſhop of Durham. 2. a Turney. 371. a Tyrauntes why geuen vs. 207. a. cannot haue all their will. 100. a. why God ſuffreth them to proſper. 236. b Tyranny of Papiſtes. 277. a. to cauſe a man to accuſe him ſelfe. 122. b V. VAgaboundes from fayth. 358. b Vandales. 351. b Vayne diſputations. 323. a Vayne names. 123. a Vbiquetie cannot be proued. 455. b Vengeaunce is Gods. 110. b. muſt be remitted to God. 93. a. will fall on tyraunts. 342. a. poured on the vnpenitent by God. 28. a. pertayneth to God onely. 194. a Verb (est) taken for (ſignificat) 469. a Venetiās. 364. b. neglected the pope. 365. a Verities Papall vnwritten are not to be credited. 389. a Vertue of Chriſtes bloud. 381. a Vertues inward knowen by the outward deedes. 117. b Vertues diuine inſeperable. 188 a Vicare. 102. b Vicar of Troydon. 366. a Vigilancy required in Biſhops. 53. b Violence. 211. a Victory of Chriſt. 396. b Virginitie of our Lady. 286. b Vnbelefe. 321. a Vnbelefe & ſinne how taken in ſcriptures. 41. b Vnfaythfull Iewes their ſacrifi •• deſpiſed. 274. b Vnfaythfull woorſhyp of God with outward Popery. 422. b Vngodlynes. 290. b Vnions. 267. a Vnion of Doctours. 327. a. a good booke. 338. b Vnitie muſt not be broken. 237. b Vnlawfull othesmuſt bee broken. 124. a Vnmercyfull are ſaythles. 334. a Vnrighteous ſteward who. 72. a Vnſpeakable mercy of God. 416. b Vnthankefulnes. 290. b Vnthākefull receauers eate & drinke their damnation. 473. a Vntowarde reaſonyng of More. 282. a Vnwoorthy receauers of Chriſtes Supper, who? 443. a Voyde of fayth in Chriſt are wanderers. 423 a Volowyng. 152. a Voluptuous perſons. 380. a Votaries admoniſhed. 21. a Vowes. 18. a. 315. b. and 326. b. of religion. 398. b. made in generall for three cauſed. ibidem. howe to bee made, and how applyed. 21. a. vnlawfull not to be obſerued. 328. a. muſt be made warely. 328. a. how they be good, and what is a good vow. 20. a Vpright officers in Gods ſight. 270. a Vprightnes required in all men. 208. b Vpriſing ſinner, his chief ioy. 384. a Vſe of the Maſſe abhominable. 427. a. of ſignes and ceremonies. 269. a. of Gods creatures. 328. a. of inferiour creatures to manward. 270. b Vſe of Popiſh vniuerſities. 361. a Vſe of Chriſtes Supper. 466. a. and. 470. a W. WAlſhmen. 299. b Walſh cuſtomes. 151. b Walking in light or darkenes. 392. a Warre betwene kyng Henry and the Earle of Warwicke. 366. b Warriour. 212. a Warnyng to repent. 376 a Watchyng ſuperſtitious. 81. b Water and wyne mixed together. 287. a Way to ſaluation Chriſt. 424. a Way how we may bee made righteous. 44. a Weake fleſhe hath a ſtrong ſpirite to God. 99. b Weake brethren muſt bee louyngly dealt withall. 49. b Weakenes of the fleſh. 393. b Weakenes and frayltie cauſe ſinne in vs. 258. b Weakelynges to the world ſtrong to Chriſt. 99. b Weakelynges ſhould bee taught and not deceiued. 159. a Weddyng garment of fayth muſt bee put on at the Communion. 477. b Well of ſwearyng. 436. a Weying of ſoules. 317. a Whore of Babylon. 115. a. the Pope is ſhe. 384. a Whore caried about with the Emperour Charles the great. 350. a Whores not wiues embraced of the Popes broode. 134 a Whores pleaſe Papiſtes. 362. b Whoredome licenſed by the Pope. 262. a Whoredome allowed, and maring • forbidden. 267. a Wicked Princes. 341. b Wicked doynges of the Pope. 320 a Wickednes of falſe Prophetes. 239. a of Phariſeis. 202. a Wickednes remoued by preachyng. 300. a Wickednes deſtroyeth wickednes. 105. b Wickednes where committed. 48. a Wicleſ • e. 28. a Widowes. 313. a. and 345. b Widowes their office in the primitiue Church. 313. a Wife. 205. b Wilfull ſinners feele not Goddes wrath in his law. 44 • . a Wilfull chaſtitie. 16. b. not to be vowed of all. 20. b Wilfull pouertie. 16. b. howe to be vowed. 18. a Wilfull obedience. 17 a William Kyng. 249. b William Roye a falſe Diſciple. 59 b Wild Iriſh. 299. b Will, in bondage. 113. a Willes and Teſtamentes altered at the Popes pleaſure. 359. b Witte and will. 306. b Witte leadeth the will. 338. a Witte, reaſon, and iudgement go before will. 329. a Witneſſes many of Chriſtes aſcenſion into heauen. 471. b Witches. 300. b Witchcraft, ſorcery. &c. 8. b Wolſey the Cardinal in great eſtimation with the kyng. 368. a. his ſubtiltie. 371. a. vayneglorious. 374. b. Legate a Latere. 405. b. a traytour. 373. a Wolſey ruled all. 369. a Wolſey his laſt potion. 404. a Wolfe in a lambes ſkinne, is the pope. 343. a Woman made whole by Chriſt, and not by his coate. 298. a Woman of Lemſter was a great miracle. 176. a Women aſwell as men endewed with wiſedome. 252. a Women why they Baptiſe. 287. a Women diſcrete may miniſter the ſacramentes. 322 b Women haue power to bynde, and how. 358. a World ſhall know Chriſt. 410. a World knoweth not Chriſt. 409. a. blynd in godly matters. 423. b Wrold worſe, & worſe 55. b. a louer of wickednes. 7. b World of whom ouercomen. 421. a World muſt bee rebuked for lacke of iudgement. 248. b Worldlynes in the Popes doctrine. 416. a Worldly wiſedome tendyng to Gods glory is commendable. 455. b Worldly prefermentes are lettes to true Chriſtianitie. 340. a Worldly wiſemen vnderſtand not the Scriptures. 88. a Worldly rulers, how farre to be obeyed. 385. b Worldly witte. 113. a Word of the law, and Chriſtes promiſes contayned in the hart. 31 b Word of God. 34 a. the force therof. 178. a. ground of fayth. 302. b. maketh true fayth. 170. b. trieth miracles. 300. b Word beyng the Goſpell, before the Church. 255. a Word ſaueth. 18. b Word altered not Gods word. 201. a Wordes honoryng God expreſly. 269 b Wordes of Chriſt are ſpirituall onely. 460. a. are ſpirite and lyfe. 465. b Worke made acceptable by fayth. 243. b Workes. 4. b. 16. a. 19. b. 219. a. 225. b. and. 331. b What they be, and to what end. 81. a. Gods workemāſhip. 15. b. are Sacramentes. 226. a. whiche be good. 84. b. whence they be. 331. b. how to be done. 73. a. how accepted of God. 18. b. muſt be ſeaſoned with Gods word. 219. b Workes their force. 15. a. 384. b Workes of the law, and fulfillyng the ſame two thynges. 40. b Workes Papiſticall. 396. a. taught with crueltie. 29. b. blynd. ibidem Workes make hypocrites, the true in tent away. 228. b Workes without fayth. 16. a Workes are made perfect with Chriſtes bloud. 31. a. without Chriſt in Gods ſight damnable. 70. a Workes our witneſſes before God. 69. a. a ſhew of fayth. 55. a. cannot be ſeparated from fayth. 42. b. declare fayth. 402. a. declare Gods goodnes. 67. b. expreſſed by fayth. 413. b. cannot bee done without fayth. 73. b. where true fayth is. 411. b. folowe true fayth. 68. a. ſpryng from true fayth vniuerſally 41. b. folow iuſtification. 45. a Workes looked on. 162. b. not to be preſumed vpon. 11. a. cannot fulfill the law. 249. b. deſerue not the reward promiſed. 218. a Workes of the law iuſtifie not. 41. a. 195. b. 185. b. and 335. a. no ſatiſfaction for ſinnes to Godward. 39. a. ſatiſfactory in no wiſe. 398. a. deſerue not the giftes of grace. 386. b Workes are vnder the law. 336. b Workes without the promiſe ſaue not. 153. a Workes of ours can deſerue nothing 333. a. muſt be done without hope of reward. 69. a. muſt be done and not truſted in. 85. a. muſt ſerue vs, and not we them. 273. b Workes all euill where faith lacketh. 46. a Workes of ours how farre they extend. 37. a. fulfill the law before the world. 117. a. muſt not be done for reward. 333. a. obtaine not Gods fauour. 89. b Workes muſt procede of loue. 335. b Workes to our neighbour workes to God. 421. a. the fruites of lyght. 392. a. of loue. 88. b. of fayth. 73. b Workes outward declare where true fayth is. 68. b Workes whiche moſt meete to bee done. 49. a. why they muſt be done. 32. a Worker firſt of our worke GOD. 329. b Worke holy ſophiſters confounded. 117. a Worſhyp of Saintes, and heathen Gods a lyke. 424. a Worſhyp of God truly. 396. a Worſhypping of Saintes. 398. b. and 224. b. of the Croſſe. 270. b. of vncōſecrate hoſtes. 298. b. of Images 271. a Worſhypping of Images neuer eſtabliſhed by miracles. 300. b Worſhypping, and honoryng are one. 26 • . a Worſhyppyng in ſpirite. 395. b Worthy receauyng of the Sacramentes encreaſeth fayth. 446. b Wrath of God ſtyrreth vp deſtroyers of the Church. 341. b Written Scriptures muſt confound vnwritten verities. 255. b Writyng from the begynnyng. ibidem Y. YOngeſt beſt beloued of parentes. 264. a Yong widowes forbidden miniſtration. 313. b Yong Timothy made a Byſhop. 252. b Yuye tree a ſimilitude. 352. b Z. ZAcharias the firſt Pope. 348. a Zeale wtout knowledge nought. 87. a Zeale of righteouſnes, what. 192. b Zeale of ceremonies may not breake vnitie. 237. b Zuinglius and Oecolampadius belyed of More. 473. b ¶ The end of the Table of M. Tyndals workes.

Imprinted at London by Iohn Daye, dwellyng ouer Alderſgate.

An. 1572.

¶ Cum gratia & Priuilegio Regiae Maieſtatis.

I D

THE WORKES of the excellent Martyr of Chriſt, Iohn Frith.

DIEV ET MON DRIOT

His lyfe and Martyrdome. 1. His booke of Purgatory. Fol. 1. 2. An aūſwere to Raſtals Dialogue. 7. 3. An aūſwere to Syr Thomas More. 32. 4. Hys aunſwere vnto Fiſher Byſhop of Rocheſter. 51. 5. A Bulwarke againſt Raſtall. 60. 6. His iudgement vpon M. Tracyes will and Teſtament. 77. 7. A letter written from the Tower to Chriſtes congregation. 81. 8. A mirrour or glaſſe to knowe thy ſelfe. 83. 9. A treatiſe vppon the Sacrament of Baptiſme. 90. 10. An antitheſis betweene Chriſt and the Pope. 97. 11. A booke of the Sacrament of the body and bloud of Chriſt. 107. 12. Articles for the which he dyed. 170.

A Table contayning the principall matters of all his workes.

ARISE, FOR IT IS DAY

The ſtorie, life, and Martirdome of Iohn Frith with the Godly and learned workes and writings of the ſayde Author, here after enſueing.

THe ſayd Iohn Frith was borne in Kent and was the ſonne of Richard Frith Inholder in Senenock in the Countye of Kent. This yong man ſo greatly profited in lerning, that ſcarcely in his time there might bée anye found equall vnto him. And vnto his great knowledge and learning, was adioyned ſuch an honeſt conuerſation and godlynes of life, that it was harde to iudge, in whether of them he was more commendable. Of the great godlines that was in him, this may ſerue for experiment ſufficient, that not withſtanding his other manifold and ſingular giftes and ornaments of the mynde in him moſt pregnant, wherwith all hée might haue opened an eaſye way vnto honour, and dignitie, yet he choſe rather wholye to conſecrate him ſelfe vnto the Church of Chriſt, excellently ſhewing forth and practiſing in him ſelfe the Precept ſo highly commended of the Philoſophers touching the lyfe of man, which life (they ſay) is geuen vnto vs in ſuch ſort, that how much better the man is, ſo much the leſſe hée ſhould liue vnto hym ſelfe, but vnto other, ſeruing for the common vtilitie: And that we ſhoulde thinke a great part of our birth to bée due vnto our parentes, A greater part vnto our countrey, And the greateſt parte of all, to bée béeſtowed vpon the Church, if we wil bee counted good men.

Fyrſt of all he began his ſtudie at Cambridge where he had to his tutor Stephen Gardiner, who afterward was Byſhop of Wincheſter. And in the nature of this yong man being but a child, God had planted meruelous inſtinctions, and loue vnto learning, where vnto he was addict. He had alſo a wonderfull promptnes of wit, and a redye capacitie to receaue and vnderſtand any thing, in ſo much that he ſemed not to bee ſent vnto learning, but alſo borne for the ſame purpoſe. Neither was there any diligence wanting in him equall to that towardnes or worthy of his diſpoſition. Whereby it came to paſſe, that he was not onely a louer of learning, but alſo became an exquiſite learned man.

And at that tyme it happened that Thomas Wolſey Cardinall of Yorke prepared to buyld a College in Oxforde, whiche had the name and title of Frideſwyd, but now named Chriſtes Church. And vnto this College the ſayd Cardinall gathered togither ſuch men as were founde to excell in any kinde of Learning, and knowledge. Amonge whom this Iohn Frith, the Author of theſe notable workes was one, who then being a ſtudient in Cambridge, and Bacheler of arte was called from thence, and placed in ye ſaid College. And when he had diligently Labored in moſt godly ſtudy certaine yeares, not without great profite both of Latyn and Greeke. Then being ſuſpected to be a fauorer of Martyn Luthers doctrine. He was aprehended and committed to priſon, from whence afterward being deliuered he reſorted to the Citie of London, and there came in acquayntaunce with William Tyndall. And not long after the ſayd William & Iohn Frith had many metinges and great conferences, and by the ſayd William he fyrſt receaued into his hart the ſeede of the Goſpell and ſencere godlines, & after with great perill and Daunger they both being inquired & ſought for, fled. William Tyndall firſt placed him ſelfe in Germany, and there did firſt tranſlate the Goſpell of S. Mathewe into Engliſhe, and after the whole new teſtament &c. And not long after the departure of Tyndall, Iohn Frith eſcaped and fled into Flaūders where he remayned almoſt the ſpace of iij. yeares, and there he made his booke againſt purgatory, and dyuerſe other Godly and learned workes, as in the perface of the ſayd booke doth appeare. But at the laſt he being driuē to neceſſitie and lacke of money, was forced ſecretly to returne ouer into this Realme to be releued of his frendes: namely of the Prior of Reading. And (as it was thought he purpoſed to haue had the Prior ouer with him. And he being at Reading, it happened that he was there taken for a vagabond, and brought to examination. Where the ſimple man loth to vtter him ſelfe what he was, and vnacquainted with their maner of examinations, and they greatly offended with him, committed him to ye ſtockes, where when he had ſitten a long tyme, and was almoſt pined with hunger, & would not for all that declare what he was: At the laſt he deſired that ye Schoolemaſter of the towne might be brought vnto him, which at that tyme was one Leonard Coxe, a man very well learned. Aſſone as he came vnto him, Frith by and by in the Latyn tongue began to bewaile his Captiuitie. The ſchoole maſter being ouercome with his eloquence, did not onely take pitie and compaſſion vpon him, but alſo began to loue and embrace ſuch an excellent witt, and diſpoſition vnlooked for, eſpecially in ſuche ſtate of myſery. Afterward they conferring more togither vpon many thinges as touching the Ʋniuerſities, Schooles, and tonges, fell frō the Latyn tongue, to the Greeke, wherein Frith did ſo inflame the loue of the ſayd ſchoole maſter towardes him, that he brought him into a merueilous admiration, eſpecially when as the ſchoolemaſter hard him ſo promptly by hart reheareſe Homers verſes out of his firſt booke of Iliades. Wher vpon the ſchoolemaſter, went with all ſpeede vnto ye Magiſtrates, greuouſly cōplayning of the iniury which they did ſhewe vnto ſo excellent and innocent a yong man. And ſo through the helpe of the ſayde ſchoolemaſter, the ſaid Frith was freely ſet at libertie. All be it, his ſauetie cātynued not long, through the great hatred and deadly perſute of Sir Thomas More who at that tyme being Chauncelor of England, perſecuted him both by land and Sea: beſettyng all the wayes, hauens, and portes, yea and promyſing great rewardes if any man could bring hym any newes or tydinges of hym. Thus Frith being on euery part beſet with troubles, not knowing which way to turne hym, ſought for ſome place to hide him in. And ſo flyeng from one place to another, & often chaunging both his garmentes and place, yet could he be in ſafetie in no place, no not long amongeſt his very frendes, ſo that at the laſt he comming to a Porte towne in Eſſex called Milton ſhore, and there purpoſing to haue taken ſhipping to haue paſſed ouer into Flaunders, was betrayed and brought bounde backe agayne, and layed in the Tower of London. And diuerſe tymes after was called before Sir Thomas More, & alſo before the Byſhops with whom he had many conflictes. And he continuing long priſoner in the Tower, at the laſt a falſe brother reſorted vnto him whoſe name was William Holt a Taylour, who (feyning that he bare great frendſhip vnto him) ſo ſlattered him (and he himſelfe being vtterly voyde of all ſuſpicious nature) that he began to communicate vnto him his very Secretes, and among other entred into a longe diſcourſe of the ſacrament, which Frith had penned in a booke in the tyme that he was Priſoner in the Tower. And when the ſayd Holt had ſeene the ſayd booke, he required him moſt inſtantly to lend him the ſame onely to reade ouer, the which the ſayd Iohn Frith did vnaduiſedly graunte, which after was the occaſion of his greate trouble and finally of his death. So ſone as this falſe brother had the booke, he departed, for now he had the praye that he had long watched for, And forth with he caried the ſayde book • vnto Sir Thomas More, who reioyced not a litle at the hauing thereof, and forthwith whetted his wittes, and cauled his ſpirites togither, meaning to refute his opinion by a contrary booke, but that was more then he could doe. Yet he attempted to doe aſmuch as he might, and at the laſt wrote a booke agaynſt him, the Copie whereof when it came to Frithes handes, although he were then priſoner in the Tower and deſtitute both of bookes and conference, yet he aunſwered it, omitting nothing that any man coulde deſire to the perfect and abſolute handeling of the matter. Beſide all theſe cōmendations of the afore ſayde Learned yong man, there was alſo in him a frendly and prudent moderation in vttering of the trueth, ioyned with learned godlines, which vertue hath alwayes ſo much preuayled in the Church of Chriſt, that without it all other good giftes of knowledge be they neuer ſo great can not greatly profite, but oftentimes doe very much hurt. And in all matters, where neceſſitie did not moue him to contend, he was ready to graunt all thinges for quietnes ſake.

After he had ſufficiently contended in his writynges with More, Rocheſter, and Raſtall Mores ſonne in lawe, whom he did ſo valiauntly fight withall and confounde, that he connerted Raſtall to his part. Then he was •• ryed to Lambith before the Biſhop of Caunterburie, and afterward to Croydon where was preſent Stephē Gardiner Biſhop of Wincheſter who had béene his tutor in Cambridge as aforeſayd, and ſéemed to owe vnto him greate loue and fauour, but in the ſtéede thereof he found in the ende his great malice and tyrannye, and laſt of all he was called before the Biſhoppes in a Common aſſemblye at London, where he ſo coſtantly defended him ſelfe that he had preuailed, if he might haue bene heard, as indéed he was not. The order of his iudgment with the maner of his examinatiō and Articles which were obiected agaynſt him, are compriſed and ſet forth by himſelfe in a letter written to his frendes, which letter alſo is imprinted and ſet forth in this booke. After ſentence geuen againſt him by the Byſhop of London, he was delyuered to the Maior & Shirifes of the ſayd Citie (Syr Stephen pecocke, a ſimple man being then Maior) and forth with he was committed to new gate, where he was put into ye Dungeon vnder the ſayd Gate, and laden with Boltes, and Irons as many as he could beare, and his necke with a Coler of Iron made faſt to a poſt, ſo that he could neyther ſtand vpright nor ſtoupe downe, yet was he there continually occupied in writing of diuerſe thinges, namely with a candell both day, and night, for there came none other light into that place. And in this caſe he remayned iij. or iiij. dayes, and then was from thence caried into Smithféelde ye iiij. day of Iuly. 1533. where with great pacience, and conſtancy he ſuffered that moſt h • lly, and cruell death of burning.

And when the fyer was ſet on the faggottes he embraced the ſame in his Armes, & and with all pacience commytted his ſpirite vnto almighty God. But this one thing is yet to bee remembred, that he being bounde to the ſtake with an other good Martyr, which was a very ſimple young man named Andrew Hewet, there was preſent one Doctour Cooke that was perſon of the Church called Allhalowes in hony lane ſcituate in the myddes of Chepeſyde. And the ſayd Cooke made an open exclamation and admoniſhed the people that they ſhould in no wiſe pray for them no more then they would doe for a dogg. At which wordes Frith ſmyling, deſired the Lord to forgeue him. But the vngodly and vncharitable wordes of the ſayd Doctour did not a litle offende the people. And thus for the teſtimony of the true doctrine of Chriſt, which the ſayd Frith ſealed with his bloud the day, and yeare afore ſayd, he dyed in the xxiiij. yeare of his age (as ſome ſaye) but his parentes reported in the xxx. yeare of his age.

IOHN FRITH VNTO the Chriſten Reader.

GRace and peace bee with thee Chriſtē reader. I am ſure there are many that will much meruell & coūt it a great preſumptiō that I beyng ſo young and of ſo ſmall learnyng dare attempt to diſpute Not who ſpeaketh, but that whiche is ſpoken is to be weyed moſt. this matter againſt theſe thre perſonages of the which nūber two, that is to ſay, my Lord of Rocheſter and Sir Thomas More, are auncient men both of great witte, and dignitie. Notwithſtanding I will deſire thē paciently, to heare myne aunſwere, not aduertiſyng who ſpeaketh the wordes, but rather what is ſayd. And as cōcernyng myne youth, let them remember what Paule moniſheth. i. Timot. iiij. willyng that 1. Tim. 4. Timotheus ſhould inſtruct the cōgregration The holy ghoſt inſpireth where, when, and on whom he pleaſeth. and that no mā ſhould deſpiſe his youth: for as the ſpirite of God is bound to no place, cuē ſo is he not addict to any age or perſon, but inſpireth when hee will and where he will, makyng the young to ſee viſiōs and eſpye the truth, and the elders to dreame dreames, and to wander in phantaſies Actes. 2. Ioel. 2. Actes. 2.

And as touchyng my learnyng I muſt nedes acknowledge (as the truth is very ſmall, neuertheleſſe that litle 1. Cor. 12. (as I am bound, haue I determined, by Gods grace) to beſtow to the edifying The talent of our learnyng is to be employed to the edifiyng of Chriſtes congregation. of Chriſtes congregation which I pray god to encreaſe in the knowledge of his word.

I would not that any man ſhould admit my wordes or learnyng, except they will ſtande with the Scripture, and be approued therby. Lay them to the touchſtone, and trye them with Gods word. If they be found falſe and counterfaite, then damne them, and I ſhall alſo reuoke them with all myne hart. But if the Scripture allow them, that you can not deny but it ſo is, then reſiſt not ye doctrine of God, but knowledge your ignoraunce and ſeduction, and returne gladly into the right way. Wilfully to reſiſt Gods worde, is ſinne agaynſt the holy ghoſt. For if you cā not improue it by Gods word, and yet, of an hate and malicious mynde that you beare to the truth labour to reſiſt it & condemne it that it ſhould not ſpread: I enſure you your ſinne is irremiſſible and euen agaynſt the holy ghoſt, and the bloud of them Ezech. 33. that periſh for fault of inſtruction ſhalbe required on your handes. Obiection.

Peraduenture ſome of you will ſay, your fathers & old progenitours▪ with many holy men and Doctours haue ſo beleued & that therfore you will abyde by the old. I aunſwere: The wayes & Aunſwere. iudgementes of God are meruelous, who knoweth whether God haue ſuffred his elect to erre and be ſeduced for a ſeaſon, to the entent that the vnfaithfull which would not beleue the truth, but had pleaſure in iniquity might ſtō ble at their errour into their vtter confuſion 1. Theſſ. and ruine? Although a man be neuer ſo faythfull and holy, yet is there much imperfectiō in him as long as he Our imperfection forgeuen thorough faith in Chriſtes bloud. is included in this mortall body, how be it, it is not imputed vnto him, but through ye fayth in Chriſtes bloud who lye pacified and forgeuen. And therfore it is not ſure, that we folow their exteour workes or other imaginatiōs, but let vs euer cōferre them vnto the pure word of God, and as the Scripture teſtifieth ſo let vs receaue them.

My Lord of Rocheſter doth teſtifie The Byſhop of Rocheſters owne opinion concernyng the vnderſtandyng of the ſcriptures in his time, and long a for • that. him ſelfe writyng vpon the xviij. Article, that there are many pointes both of the Goſpels and other Scriptures which are now diſcuſſed more diligētly, and more clearely vnderſtand, then they haue bene in tymes paſt. And addeth furthermore that there are diuerſe places in Scripture yet ſome deale darke, which he doubteth not, but that they ſhalbe more open and light vnto our poſteritie, for why ſhal we diſpaire of that (ſaith he) ſith that the Scripture is for that entent left with vs, that it may be vnderſtād of vs exactly, and to the vttermoſt point? Of this may you euidently perceaue that the old fathers and holy Doctours haue not ſene all the truth. But ſomewhat is alſo left, through the high prouiſion of God, to be diſcuſſed of their ſucceſſours. And therfore is it not mete, that we ſtraight wayes cleaue vnto their wordes, with out any further enſearchyng the ſcriptures, but we muſt examine all thyngs by the Scriptures although. S. Paule or Peter ſhould preach it vnto vs, as we ſee experience Actes. xvij. that whē Actes. 17. Paule preached, the audience dayly ſearched the Scriptures, whether it were as he ſayd.

But you haue bene of long continuance The cauſe of our blindnes, and groſſe errours. ſecluded from the ſcriptures, whiche is cauſe of ſuch groſſe errours as ye are now fallen in, ſo that ye could neither ſearch them, nor yet once looke on them. Alas what blindnes doth occupy our eyes? Are ye ſo childiſh to beleue that the ſame worde whiche hath made the vnfaythfull and heretickes, faythfull and Chriſten in tymes paſt, is nowe ſo farre altered that it ſhould cauſe the faythfull and Chriſten to become heretickes? I praye God open your eyes. Howbeit wee may nowe well taſt at our fingers endes that we haue long bene in that miſerable caſe that Paule propheſied vppon vs. ij. Theſ. ij.2. Theſſ 2. that God hath ſent vs ſtrong deluſions becauſe we would not receaue ye knowledge of the truth: what greater deluſion can we haue, then to thinke that the very woorde of God, whiche was written for our comforte, which is the very fode and ſuſtenaunce of our ſoules, whiche is the ſure metyarde and perfect touchſtone that iudgeth and examineth all thynges:Rom. 15. to thinke (I ſaye) that this wholeſome worde ſhould be our poyſon and condemnation?

And all be it our forefathers haue lyued without it and receaued all for truth that our Prelates belyes haue imagined: yet is not theyr fault & ours a like (although I can not excuſe their ignoraunce but that it is ſinne before the face of God) for they had not the light of Gods word opened vnto thē. Voluntary ignoraūce, not to bee excuſed.Nowe ſith we haue the light declared vnto vs, and yet will procede in blynd ignorauncie and not conferre and examine theſe iugglyng miſtes with the light of Gods word, our ignoraunce is wilfull and without excuſe.

Suffer therefore all thynges what ſoeuer they be, to be tryed and examined by the Scripture. If they be true then ſhall the Scripture doe them no hurt, but ſtabliſh and ſtrēgthen them, for the Scripture diſcloſeth nothyng but falſehead, and cōdemneth nothyng but that is damnable.

The cauſe of Iohn Frithes writyng againſt Purgatory.And now to deſcend vnto our matter and diſputation whiche is of Purgatory, I ſhall ſhew you what occaſiō I had to take it in hand. I wrote a letter vnto a certaine frende in England, deſiryng hym inſtantly to ſend me certaine bookes which I though neceſſary for my vſe, and were not to be gotten in theſe parties, as the Chronicles, Syr Thomas Mores booke agaynſt the Supplication of Beggers, and certein other. Theſe bookes I receaued vpon S. Thomas day before Chriſtmaſſe, the yeare of our Sauiour a. M. ccccc. & xxx. with a letter written in this forme: Sir I haue ſent you ſuch bokes as you wrote for, and one moe of Raſtels makyng, wherin he goeth about to proue Purgatory, by naturall Philoſophie: whiche thyng (quoth he) I thinke be more eaſie to do, thē to proue it by any good Scripture. &c. This ſtuffe receaued, I was meruelouſly deſirous and tickled to ſee what reaſons he brought for his probations. And in the begynnyng and Prologe of the booke, he ſet ſeuen reaſons which he ſayd that fonde felowes alledged for thē to proue that there could be no Purgatory. And in deede they are very fonde that would deny Purgatory, if there were no better Argumentes to confute it then hee aſſigneth. But by Gods grace I will propounde vij. times ſeuen which ſhal haue ſuch pith, that their paineful purgatory ſhall not bee able to abyde the worſt of them, for theſe ſeuē that Raſtell aſſigneth are not worth one Beane.

When I had read and well pondered theſe reaſons, I thought that hee ſhould ſharpely haue confuted thē, as he might full well haue done, ſpecially ſith they were but of his owne imagination. Neuertheſſe when I came vnto his ſolutions I founde not one but it had certaine poyntes repugnaūt vnto the Scripture (vnto which our reaſon muſt euer be obediēt)Mans reaſon muſt be obedient to the Scriptures. yea and alſo they were extremely iniurious vnto Chriſt and his precious bloud.

Then left I him, & read: Syr Thomas Mores booke, to ſee what Scripture might bee brought for that purpoſe, and after that made I diligēt enquire to come by my Lord of Rocheſters booke which alſo writeth on the ſame matter, and when I had well examined their reaſons and had ſene the order and proceſſe of the Scriptures whiche they alledged:Aulus Gelius. I founde that clearely verified whiche Aulus Gellius ſayeth, that it were a great deale better for a man to bee ſharpely rebuked yea and openly to haue his faultes publiſhed of his enemy, then to bee coldly and ſlenderly prayſed of his frende.The rebuke of an open enemy better then the ſclender prayſe of a frend. For a mans enemy enſearcheth narrowly and gathereth together all that he can imagine, and ſo accuſeth a man more of a fumous heate then of any veritie: and therfore the audience (if they be wiſe) conſider his woordes therafter, and ſo geue very ſmall credence or els none vnto them. But if a mans frende before audience doe prayſe hym ſlenderly and coldly, it is an argument that the perſon is very faultie, for a frende beholdeth all qualities and circumſtaunces, his byrth, bringyng vp, & what feates hee hath done all hys lyfe long: yea and applieth many thynges vnto his frendes prayſe, whiche ſerue but ſinally for it, for he will leane nothing behynd that may be imagined to employ his frendes fame and honour. Now if in all theſe pointes he can not colour out a glorious apparant laud, but is compelled for lacke of matter to prayſe his frēd ſlenderly, then (if the audiēce be wiſe) they may ſoone cōiecture that he is no prayſe worthy, & alſo may well doubt whether that ſmall prayſe which he gaue him be true or not. Euē ſo, when I had read theſe bookes of Syr Thomas More and my Lord of Rocheſter, and ſaw the ſmall probations & ſlender reaſons that thoſe two witty and learned men had brought to confirme Purgatory: conſidering alſo that they are the chiefeſt frendes, proctours and patrones therof, and that they had applied many reaſons and Scriptures for their purpoſe (for lacke of matter) that rather made againſt them: yea and not that onely, but alſo that they diſſented betwene them ſelues in their probations: for M. More ſayth that there is no water in Purgatory. And my Lord M. More & my Lord of Rocheſter can not agree. of Rocheſter ſayth that there is water. Maſter More ſayth that the miniſters of the puniſhmēt are deuils. And my Lord of Rocheſter ſayth that the miniſters of the puniſhment are aungels. Maſter More ſayth, that both the grace and charitie of them that lye in the paynes of Purgatory, are increaſed. My Lord of Rocheſter ſaith, that the ſoules in Purgatory obtain there neither more fayth nor grace nor charitie then they brought in with them. Theſe thynges cōſidered, it made mine hart yerne and fully to cōſent, that this their paynefull Purgatory was but a vayne imagination, and that it hath of long time but deceaued the people and milked them from their money.

Notwithſtanding God hath left vs two Purgatories. One to purge the The Purgatoryes, that God hath ordeyned. hart and clenſe it from the filth whiche we haue partly receaued of Adam (for we are by nature the children of wrath. Ephe. ij.) and partly added thereto by conſentyng vnto our natural infirmitie. This Purgatory is the word of God as Chriſt ſayth. Iohn. xv. Now Iohn. 15. are ye cleane for the worde whiche I haue ſpoken vnto you. This purgation The Purgatory of the hart. obtayneth no man but thorough fayth, for the vnfaythfull are not purged by the word of God, as the Scribes and Phariſeis were nothyng the the better for hearing his word but rather the worſſe for it was a teſtimony againſt them vnto their condemnatiō. And becauſe we receaue this purgatiō The Purgatory of the hart, is fayth. onely through beleuyng the word, therfore is the vertue of this purgyng applied alſo vnto fayth, for Peter ſayth. Act. xv. that the Gentiles hartes were purged thorough fayth, that is to ſay, through beleuing the word. And what word is that? verely the preaching that Chriſtes death hath fully ſatiſfied for our ſinnes and pacified for euer the fathers wrath towardes vs. &c. This fayth purifieth the hart and geueth vs a will and gladnes to do what ſoeuer our moſt mercyfull father commaundeth vs.

Neuertheleſſe becauſe our infirmitie The Purgatory of the members. is ſo great, and our mēbers ſo weake and fraile that we cā not eſchew ſinne, as our hart would, and as our wil deſireth: therfore hath God left vs an other Purgatorye whiche is Chriſtes croſſe. I meane not his materiall croſſe that he him ſelfe dyed on, but a ſpirituall croſſe which is aduerſitie, tribulation, worldly depreſſion. &c. And this Heb. 12. is called the rodde or ſcourge of God wherewith he ſcourgeth euery ſonne The Purgatory of the mēbers is the croſſe of Chriſt. that he receaueth, that we may remember his law and mortifie the old Adam and fleſhly luſt which els would waxe ſo rebellious that it would ſubdue vs, raigne in vs, and hold vs thraull vnder ſinne. When ſoeuer we haue committed a crime thē is God preſēt with Pſal. 89. this rod as he ſaith Pſal. lxxxix. If they defile my ceremonies and not obſerue my cōmaundementes, then with a rod ſhall I puniſh their ſinnes and with beatyngs ſhall I reward their iniquities, but yet my mercy ſhall I not take from him neither will I deceaue hym of my promiſe.

This croſſe muſt we • eceaue with a God nayleth vs to the croſſe, to heale our infirmities. glad hart and thanke our louing father for it, for it is but a medicine to heale our infirmitie and to ſubdue our rebellions members. But when our members are fully mortified, that is, when death hath ſubdued our corruptible body, and our fleſh cōmitted to reſt in the earth, then ceaſe the Purgatories that God hath ordeined, & then are we fully So euill was the life of the Papiſtes that they imagined a Purgatory for them ſelues. purged in his ſight.

If our Clergy could haue found in their hartes to haue taken theſe Purgatories vppon them, they had neuer neded to imagine any other, but ſith their lyfe begā to waxe ſo diſſolute, ſpecially ſith they ſhould be the ſalt of the earth and lanternes of light: It was neceſſary for them to imagine Purgatory after this lyfe, for els they might be ſure that the moſt part of them were neuer like to come in heauen.

Iudge Chriſten reader whiche haſt the ſpirite to diſcerne and knoweſt the voyce of Chriſte what reaſons Raſtell hath brought and how he hath ſoluted them: for in my mynde both his reaſōs and ſolutions are ſo childiſh and vnſauery, ſo vnlearned and baren, ſo full of faultes and phantaſies, that I rather pitie the mans deepe ignoraunce and blindneſſe (which hath ſo deceaued him ſelfe through Philoſophie and naturall reaſon) thē I feare that he by his vaine probations ſhould allure any man to conſent vnto hym.

Iudge and conferre the Scriptures which Sir Thomas More and my Lord of Rocheſter alledge for theyr opinion, and I doubt not but that God ſhall open thine eyes to eſpy that thing which hath blinded them.

Iudge and compare the Scriptures together which I haue brought to confirme my purpoſe, ponder their reaſōs and my ſolutiōs vnto them, and I am ſure thou ſhalt perceaue that my ſmall learnyng hath condemned theyr hyghe eloquence, that my foly hath brought to nought their wiſedome, and that my youth hath diſcloſed their old and feſtred ignoraunce.

And this is euen the old practiſe of The wiſedome of the world fooliſhnes afore God. God: to choſe the foliſh thynges of the world: to confound the wiſe: to choſe the weake to confounde the mightye: And to choſe the vyle thynges whiche are of no reputation: to confound them of high degree: that no fleſh might boſt it ſelfe in his ſight to whom onely be prayſe and thankes for euer.

Amen.

¶ A Prologe whereby a man may the better perceaue the occaſion and whole cauſe of this Booke.

THere was a brother Symon Fiſhe the maker of the booke of the Supplication of Beggers. of ours named Simon Fiſhe (whiche nowe I truſt reſteth in Gods handes) whoſe eyes God had opened, not onely to eſpy the wily walkyng of hipocrites and ruyne of the realme whiche through their meanes was nye at hand: but alſo to marke and ponder the peril of mēs ſoules, and how that the ignoraunt people by their ſeduction was fallen into that franticke imagination that they more feared the Pope and hys Decrees whiche are but vanitie, then God him ſelfe and his law whiche are moſt righteous and eternall. This man therfore of a feruent and burnyng zeale that hee bare to the wealth of the comminaltie brake out and touched theſe hypocrites in a litle treatiſe whiche hee called The Supplication of Beggers, willyng Our riches is to be beſtowed on the poore. that wee ſhoulde geue the aboundaunce of our richeſſe vnto the poore to whom it is due by the law of God: and that we ſhould no lenger ſuffer our ſelues to bee diſpoyled and robbed of a ſight of ſturdy lubbars whiche vnder a falſe cloke of vertue and prayer deceiue the poore of their liuyng and both the poore and the riche of their ſoules health, if credence be geuen vnto them.

And where theſe wilye Foxes Either there is no Purgatory, els the Pope is mercyleſſe. would haue pretēded the cloke of Purgatory affirmyng that it were due vnto them becauſe they praye for their frendes ſoules that they might come to reſt, he aunſwered vnto that poynt preuentyng theyr obiection, and proued that either there could be no ſuch Purgatory, or els that the Pope were a mercyleſſe tyraunt which (as he ſaith him ſelfe may deliuer them from thēce and will not except hee haue money. At this point began M. More Whereat M. More firſt began to fume agaynſt ſuch as denye Purgatory to fume and tooke vpon hym ſelfe to bee Proctour for Purgatory (I will not ſay that he was hyred ther to of our ſpiritualtie although many men dare ſweare it (and to confirme his purpoſe hee wreſted ſore the Scriptures, and triumpheth alſo that the very miſcreantes and Idolaters beleue that there is a Purgatory. He addeth thereto (to ſtabliſh his matter with all) that there is no man whiche beleueth that there is a God, and that the ſoule of man is immortall, but hee muſt nedes graunt that there is a Purgatory. There tooke Raſtell his hold, Raſtell foloweth M. More. whiche is a Printer dwellyng at Paules gate in London and of Maſter Mores alliaunce, which alſo coueteth to counterfayte his kinſmā, although the beames of his braines be nothyng ſo radiaunt nor his cō ueyaunce ſo commendable in the eyes of the wiſe. Notwithſtandyng this Raſtell hath enterpriſed to dilate this matter, and hath diuided it into three Dialoges, imaginyng that two men diſpute this matter by natural reaſon and Philoſophie, ſecludyng Chriſt and all Scripture. The one of them (that ſhould diſpute The names of the diſputers in the matter of Purgatory this matter) he calleth Gingemen, & fayneth hym to be a Turke and of Mahometes law. The ſecond he nameth Comingo an Almany & of Chriſtes fayth. And he maketh the Turke to teach the Chriſten mā what he ſhould beleue.

The firſt Dialoge goeth about The ſōme and contentes of Raſtels iij. Dialogues to proue by reaſon that there is a God, which is mercyfull and righteous. The ſecond entendeth to proue, that the ſoule of a man is immortall. Agaynſt theſe two Dialogues I will not diſpute, partly becauſe this treatiſe ſhould not be ouer long and tedious, and partly becauſe that thoſe twoo poyntes which he there laboureth to proue are ſuch as no Chriſten man will deny (although many of his probations are ſo ſlender, that they may well be improued) but as concerning his thyrd Dialogue wherin he would proue Purgatory, it is wholly iniurious vnto the bloude of Chriſte and the deſtruction of all Chriſten fayth, if men were ſo mad as to beleue his vayne perſuaſions. And therfore I thought expedient to cōpare this third Dialoge with all the deceitfull reaſons vnto the true light and pure worde of God that at the leaſt Raſtell hym ſelfe might perceiue his owne blind ignoraunce and returne agayne into the right way. And if any man haue bene deceiued through his booke (as I truſt there are but few except they bee very ignoraunt) that they may repent with hym and glorifie GOD for his ineſtimable mercy which hath ſent his light into this world to diſcloſe and expell theyr darke and blynd ignorauncy, that they may ſee his wayes and walke in them prayſing the Lord eternally.

Amen.

The firſt Booke whiche is an aunſwere vnto Raſtelles Dialogue.

THere is no man as I An aunſwere to Raſtels Dialogue. thinke that hath a naturall wytte, but hee will graunt me that this booke of Raſtels making is either true, or falſe, If it be falſe thē how ſo euer it ſéeme to agrée with naturall reaſon Raſtels booke is either true or falſe. it is not to be allowed: if it be true, then muſt we approue it. Naturall reaſon muſt bee ruled by Scripture. If naturall reaſon conclude agaynſt the Scripture, ſo is it falſe, but if it be agréeyng to Scripture then is it to be heard.

Of this may I conclude that if Raſtels If naturall reaſon conclude agaynſt the Scripture then is naturall reaſō falſe. booke be agréeyng to Scripture, then is it true and to be allowed, if it determine cōtrary to the Scripture, then is it falſe and to bee abhorred, how ſoeuer it ſéeme to agrée with naturall reaſon.

Now is there no Chriſten mā but hee beleueth ſurely that if Chriſt had not dyed for our ſinnes we ſhould all haue bene damned perpetually & neuer haue entred into the ioyes of heauen, whiche thyng is eaſie to be proued, for Paule ſayth Rom. 5. As thorough one mās ſinne, that is Adā, enſued Roma. 5. death in all mē vnto condēnatiō: Euen ſo thorough one mans righteouſnes which is Chriſt, came righteouſnes, in al men vnto ye iuſtification of lyfe. Alſo. Iohn. xi. It is neceſſary Iohn. 11. that one man dye for the people, that all the people periſhe not: ſo that we had ben condemned and had periſhed perpetually if Chriſt had not dyed for vs. But Raſtel with his Turke Gingemin excludeth Chriſt and knoweth not of his death, wherfore al yt reaſōs that they can make vnto domeſday cā neuer proue Purgatory (except they imagine y• we muſt firſt go to Purgatory 2. Raſtels boke clearely & quickly confoūded. and then after to hell:) for this is a playne cōcluſiō that without Chriſt (whom they exclude) we can neuer come to heauen: what fondnes were it then to inuent a Purgatory. Now may you ſée that Raſtels booke is fully aunſwered, and lieth already in the dyrte, and that his thyrd Dialogue is all falſe and iniurious vnto the bloud of Chriſt. As for the firſt and ſecond Dialogue, although there be ſome errours both agaynſt Diuinitie and all good Philoſophy, yet wil I paſſe them ouer, for they are not ſo blaſphemous agaynſt God and his Chriſte as the thyrd is.

Notwithſtandyng I will not thus leaue his booke, although I might full well, but I will declare vnto you what ſolutions he maketh to theſe ſeuē weake reaſons which he hath propounded hym ſelfe) for hee auoydeth them ſo ſlenderly, that if a man had any doubte of Purgatory before, it would make hym ſweare on a booke that there were none at all. Beſides that it hath not one ſolutiō but there Raſtel beaten to the wall. are in it certaine pointes repugnaūt vnto Scripture, ſo that it is greate ſhame that any Chriſten man ſhould Printe it, and much more ſhame that it ſhould be Printed with the kynges priuilege.

The firſt and chiefeſt reaſon that The firſt & chief reaſon made for Purgatory moueth this man (yea and all other) to affirme Purgatory is this, whiche he putteth both in the firſt Chapter of his third Dialogue, and alſo in y• laſt. Man (ſayth he) is made to ſerue and Raſtell. honour God, now if man be negligent about the commaundements of God and committe ſome veniall ſinne, for which he ought to be puniſhed by the iuſtice of God, & dye ſodenly without repentaunce, and haue not made ſufficiēt ſatiſfactiō vnto God here in the worlde, hys ſoule ought neither immediatly to come into the glorious place of heauen, becauſe it is ſomewhat defouled with ſinne, neither ought it to go to hell vnto eternal dānatiō: but by al good order of iuſtice that ſoule muſt bee purged in an other place, to make ſatiſfactiō for thoſe offences, that it may afterward • ee receiued into the glorious place of heauē. And ſo by the iuſtice of God there muſt nedes be a Purgatory.

Forſoth this reaſon hath ſome apperaunce Aunſwere to the firſt argument. of truth and the ſimilitude of wiſedome, howbeit in déede it is nothyng but mans imagination and phantaſie. For if we compare it vnto Gods word, then vaniſheth it away. But we regarde not the word of the Lord, and therfore chaunceth euē the ſame thyng vnto vs, that happened before vnto the children of Iſraell. Pſal. 81. My people regarded not my Pſal. 81. voyce and Iſraell gaue no bede vnto me: therfore let I them go after the appetites of their owne harts. They ſhall wander in their owne imaginations. Now what goe they about in this their inuention and imaginatiō of Purgatory, but to ponder the iuſtice of God in the balance of mās iuſtice, ſaying. It is no reaſon that we ſhould enter into heauen which haue not here ſatiſfied vnto God for our iniquitie except that we ſhould be tormēted and purified in an other place. We were ſurely in euill takyng if God were of mans cōplection which remitteth the fault and reſerueth the payne. Nay, nay, Chriſt is not gredy to be auenged. He thirſteth not after our bloud, but ſuffered all tormentes in his owne body to deliuer vs from the paines that we had deſerued. But ſeyng they thinke their reaſō ſo ſtrōg and inuincible, I will confute it with one queſtion that they ſhal not know whyther to turne them. But firſt I will ground me vpon this Scripture. S. Paule writeth. 1. Theſſ. 4. on this 1. Theſſ. 4. maner: we that liue and are remayning in the comming of the Lord (vnto iudgemēt) ſhall not come yere they that ſléepe, for the Lord himſelfe ſhall deſcende from heauen with a ſhoute and the voyce of the Archaungell and trōpe of God. And the dead in Chriſt ſhall ariſe firſt, then ſhall we whiche liue and remaine bée caught vp with them alſo in the cloudes to mete the Lorde in the ayre, and ſo ſhall we euer be with the Lord. Now harken Queſtion. to my queſtion. Thoſe men that ſhalbe found alyue at the laſt day (for as it was in the tyme of Noe, euē ſo ſhall the laſt day come vppon vs vnwares and as a théefe in the night. Math. 24. Math. 24. thoſe men I ſpeake of, ſhall any of thē be ſaued or not? There is no mā that The confutatiō of Raſtels firſt & chief argument. liueth but hee may well ſay his Pater nostor, of the which one part is: Forgeue vs Lorde our treſpaſſes as we forgeue them that treſpaſſe againſt vs, therfore is no man pure and with out all ſinne. And this confirmeth S. Iohn, ſaying: If we ſay we haue no ſinne, we deceaue our ſelues and the truth is not in vs. 1. Iohn. 1. what remedie 1. Iohn. 1. now? ſhall they all be damned? There is no doubt but ſome of them ſhall not be very euill, although they haue not made ſufficient ſatiſfaction vnto God in this world, & they ought not to go vnto hell to euerlaſtyng dā natiō (as your owne reaſon proueth) and then ſhall there be no Purgatory to purge and puniſhe them. Beſides that if there were a Purgatory at y• time yet could they not be caſt into it, for all ſhall be done in the twinklyng of an eye. 1. Cor. xv. and they ſhall be 1. Cor. 15. 1. Theſſ. 4. caught vp to mete the Lord. 1. Theſſ. 4. Is God not as iuſt then as he was before? will he not haue puniſhed as well then as before. Nowe ſée you no euaſion for all your ſuttle imaginations, for they are not pure and without ſpotte (as you ſay) except they make ſatiſfaction them ſelues vnto God. But they muſt be without ſpot or wrincle that ſhall enter into heauē, as Raſtell him ſelfe doth proue in the ix. Chapter of hys thyrd Dialogue. Howbeit? I regarde not his teſtimony, but the Scripture affirmeth that to be true, as Paul ſayth. Epheſians. Epheſ. 1. and. 5. 1. and. 5. Now ſith they muſt be pure euē without ſpot or wrincle that ſhall enter into heauen, and theſe perſons are yet ſpotted with ſinne, and haue neither place nor ſpace to purge them in: you muſt néedes conclude whether you will or not that they muſt all bee damned and yet you thinke that vnreaſonable to.

Sée whyther your Argumentes of naturall reaſon bring you. But what ſayth the Scripture? verely Paule. 1. Theſſ. 4. eſpyed an other way: for he ſaith: and ſo ſhall we euer be with the Lord: and not damned. Of this may we euidently conclude, that ſome ſhal be ſaued although they be ſinners & neuer come in Purgatory (there taketh Raſtell a fall & all his faultours) Raſtell ouerthrowē in his owne turne. and ſith God is as iuſt and mercyfull now as he ſhall be then: why ſhall we go more in Purgatory thē they? But marke I pray you how properly that ſubſtauntiall reaſon wherewith they go about to ſtabliſhe Purgatory concludeth: which condemneth into hell ſo many thouſandes, yea and euen them whom Paule affirmeth to be ſaued. And yet at the begynnyng it ſéemed very reaſonable.

Now haue I proued you ſufficiētly that this their reaſon can proue no Purgatory, for as I ſayd there ſhall ſinners enter into heauen and neuer come in Purgatory. Here peraduenture you bee deſirous to know how Gods iuſtice is pacified. For all ſinne by the iuſtice of God muſt néedes be puniſhed. Now can the world eſpy no puniſhment here, and therefore they thought it neceſſary to imagine a purgatory to purge & puniſh ſinne. Here aunſwere I with S. Paule.

Chriſt the ſonne of God beyng the 3. Hebr. 1. brightnes of his glory & very image of his ſubſtaūce bearing vp all things with the word of his power, hath in hys owne perſon purged our ſinnes and is ſet on the right hande of God. Chriſt is the onely Purgatory and purger of our ſins. Behold the true Purgatory and conſumyng fire, whiche hath fully burnt vp and conſumed our ſinnes, & hath for euer pacified the fathers wrath towardes vs. Marke how he ſayth, that Chriſt in his owne perſon hath purged our ſinnes. If thou yet ſéeke an other purgation, then are you iniurious vnto the bloud of Chriſt. For if thou thought his bloud ſufficiēt, then wouldeſt thou ſéeke no other Purgatory, but geue him all the thākes and all the prayſe, of thy whole health and ſaluation, and reioyſe whole in the Lord.

Paul writeth▪ Epheſ. 5. on this maner, 4. Ephe. 5. Chriſt loued the congregation. And what dyd he for it, ſent he it into Purgatory there to be clenſed. Nay verely, but gaue hym ſelfe for it that he might ſāctifie it and clenſe it in the fountaine of water, thorough the word to make it vnto hym ſelfe a glorious congregation, without ſpot or wrincle or any ſuch thyng, but that it ſhould bee holy and without blame. Now if Chriſt by theſe meanes haue A, frutefull and excellēt argument. ſanctified it and made it without ſpot, wrincle and blame, then were it agaynſt all right to caſt it into Purgatory, wherfore I muſt néedes cōclude that either Paul ſaith not true which affirmeth that Chriſt hath ſo purged his congregatiō, or els that Chriſt is vnrighteous if he caſt them into Purgatory whiche are wtout ſpot wrincle and blame, in his ſight.

Chriſt thoſe vs in hym before the 5. begynnyng of the worlde, that we might bee holy and without ſpotte in his ſight. Epheſ. 1. If through his choſyng Ephe. 1. and election we be without ſpot in his ſight, Alas what blind vnthāke Chriſt by his election doth purge and clenſe vs. fulnes is that to ſuppoſe that he will yet haue vs tormented in Purgatory.

Peraduenture euery man perceaueth not what this meaneth, that 6. we are righteous in hys ſight ſeyng that euery man is a ſinner. 1. Iohn. 1 Therefore I will briefly declare the 1. Iohn. 1. meanyng of the Apoſtle. This is firſt a cleare caſe, that there lyueth no mā vppon the earth without ſinne. Notwithſtandyng all they that were choſen in Chriſt before the foundatiō of the world were laid, are without ſpot of ſinne in the ſight of God. Epheſ. 1. Ephe. 1. So that they are both ſinners & righteous. If we conſider the imperfectiō of our fayth and charitie, If we conſider the conflict of the fleſh and the ſpirite. Gala. 5. If we conſider our rebellious Gallat. 5. members, which are ſold vnder ſinne. Roma. 7. then are we greuous Roma. 7. ſinners. And cōtrarywiſe, if we beleue that of mercyable fauour God gaue his moſt deare ſonne to redeme vs from our ſinne: If we beleue that he imputeth not our ſinnes vnto vs, but y• his wrath is pacified in Chriſt and his bloud, If we beleue that hée bath▪ fréely geuen vs hys Chriſt and with him all thinges ſo that we be deſtitute in no gift. Roma. viij. then are Roma. 8. we righteous in his ſight, and our cō ſcience at peace with God, not thorough our ſelues, but thorough our Lord Ieſu Chriſt. Roma. v. So mayſt Roma. 5. thou perceaue that thou art a ſinner in thy ſelfe, & yet art thou righteous in Chriſt, for through him is not thy ſinne imputed nor rekened vnto thée. And ſo are they to whom God imputeth not their ſinnes, bleſſed, righteous, without ſpot, wrincle or blame. Roma. 4. Pſal. 31. And therfore will Roma. 4. Pſal. 31. he neuer thruſt thē into Purgatory.

Paule ſayth there is no difference, Iuſtification freely, doth exclude Purgatory. for all haue ſinned and lacke y• glorye whiche before God is allowed, but they are iuſtified fréely by his grace, through y• redemption y• is in Chriſt Ieſu. Roma. iij. what ſaye you now, Roma. 3. ſhall they yet go into Purgatory? Cal ye that iuſtificatiō fréely by his grace, to lye in the paynes of Purgatory. Surely that were a newe kynde of ſpéech, whiche I thinke Paule neuer vnderſtode.

Peraduenture ſome man will Obiection. thinke myne Argumentes to bee of ſmall pyth, and to diſſolue them by a diſtinction, ſaying: It is truth yt God hath ſo purged and clenſed vs from all our iniquities, neuertheleſſe hys mercy, purgyng & forgeueneſſe, haue onely purified vs from the faulte and crime, but not from the payne which is due to the crime.

To this obiection I aunſwere that In aunſwere to the firſt obiection. if God of his mercy and thorough the bloud of his ſonne Ieſus haue not remitted yt payne due vnto that crime, then ſhall we all be damned: for the payne due vnto euery diſobedience that is agaynſt God, is eternall damnation. And therefore if this payne were not forgeuen vs, then are we ſtill vnder cōdemnation, and ſo were Chriſtes bloud ſhed in vayne, & could ſaue no man.

If they will ſay that this euerlaſtyng Obiection. payne is not wholy forgeuen vs, but that it is altered into the temporall payne of Purgatory, out of which the Pope may deliuer them by his pardon, for els haue they no euaſ • on at all, then may we ſoone confute them and that by diuers reaſons.

Firſt, yt their wordes are nothyng 1. In aunſwere to the ſecond obiection. but euen their own imagination, for they cannot confirme their ſayinges by the Scripture, neither ought we to accept any thyng as an article of our fayth whiche is not approued by Gods word: for we may neither decline vnto the right hand nor vnto the left: but onely do that the Lord commaundeth vs. Deut. 4. 5. 12. 13.

And agayne if a man ſhould aſke 2. them by what authoritie the pope geueth ſuch pardon. They aunſwere, that it is out of yt merites of Chriſtes paſſiō. And ſo at the laſt they are compelled The Pope • elleth Chriſtes merites for money. to graūt euen againſt them ſelues, that Chriſt hath not onely deſerued for vs the forgeuenes of yt cryme but alſo of the payne. If Chriſt haue deſerued all for vs, who geueth the Pope authoritie to reſerue a part of his deſeruynges from me, and to ſell me Chriſtes merites for money.

Beſides that, euery Chriſten man 3. ought to apply vnto God all thynges whiche ſhould employ his honour as farre forth as the Scripture will ſuffer. Now ſeyng it is more vnto the honour of God that he ſhould deliuer vs in his bloud both from the cryme and from the payne, and alſo not repugnaūt vnto the Scripture but that he hath releſed vs from the payne as We may not robbe God of his honour. well as from the ſinne: for what entent ſhould we bee ſo vnkynde as to deſpoyle him of this great honour, & without any authoritie of Scripture imagine that he hath not deliuered vs from the payne as well as from the ſinne.

Moreouer if he ſhould reſerue the 4. Blaſphemy to ſay Chriſtes bloud is not full remiſſion for our ſinnes. payne, then were it no full remiſſion and forgeueneſſe, but what blaſphemy is that to thinke y• Chriſtes bloud was not ſufficient to geue full remiſſion vnto his faythfull?

Furthermore, for what entent ſhould the payne be reſerued? to ſatiſfie 5. towardes God for their offences? Nay verely, for all mē liuyng are not There is no ſatiſfaction for ſinne, but Chriſtes death. able to ſatiſfie towardes God for one ſinne. Neither are all the paynes of hell able to purge one ſinne or ſatiſfie for it: for then at the length the damned ſoules ſhould bee deliuered out of hell.

Finally, I thinke that there was 6. neuer any temporall puniſhment inſtitute of God to be any ſatiſfactiō for ſinne, but the vſe of all tēporal paines and chiefeſt cauſe why they were ordeyned is this.

Temporall paynes are profitable 1. Why temporall paynes are ordeined. for the commō wealth, that they may be examples to learne the vnfaithfull (which els feare not God) that they may at the leſt for feare of puniſhmēt abſteine from committyng like offences, for if theyr ſinne were vnpuniſhed then ſhould all vice raigne to the vtter ſubuerſiō of the cōmon wealth.

They are alſo profitable for the 2. faythfull, for they try and purifie the fayth of Gods elect, and ſubdue and mortifie their carnall members, that they may bee the more able to ſerue their brethren and to withſtand the vehemēt aſſaultes of tēptation which are euer at hand: and leſt they ſhould waxe prowde and boaſt them ſelues for thoſe giftes which they haue receiued of God.

Furthermore they ſet out and aduaunce the glory of God. For after that we be put in remembraunce and made to féele our fraile nature that ſo continually diſpleaſeth God our father: then haue we occaſion to ponder and compare this trāſitory payne which we here ſuffer with thoſe enor mous treſpaſſes that we haue cōmitted Worldly paynes can not ſufficiently puniſh ſinne. and ſo to eſpy the infinite mercy and fauour of God, and euen in our aduerſities to be compelled to prayſe God our mercyfull and tender father whiche ſcourgeth vs ſo fauorably for thoſe greuous offences that haue deſerued a thouſande tymes more puniſhment.

Howbeit (to ſay truth) there is no man that can take any ſuch profite of them that men fayne to be puniſhed in Purgatory. For we neither ſée it nor heare it, neither haue we any mē tion made of it in Scripture, that we may be ſure that it ſo is. Now ſith we Scripture maketh no mention of Purgatory haue no infallible euidence, but onely phantaſticall imaginatiōs, it is plaine inough that there was no ſuch thyng ordemed neither to aduaunce Gods honour nor yet to the profit of the cominaltie or els of Gods elect, for then I am ſure that Chriſt and al his Apoſtles would not haue forgottē to haue remembred vs of it.

NOw let vs ſée ſome of Raſtels reaſons which he ſayth that fond felowes lay for them ſelues to proue that there ſhould be no Purgatory.

They ſay (ſayth Raſtell) that contrition Raſtels firſt argument. which ſome call repentaūce is that whiche is the very payment and ſatiſfaction for ſinne, and they ſay that when a man committeth a ſinne and after is repentaunt therfore, that God of his goodneſſe doth forgeue him, and that that repentaunce is the onely ſatiſfaction that God woulde haue made and done for that ſinne. And then ſith a mā by ſuch repētaunce hath made ſuch payment and ſatiſfaction for his ſinne as God would haue to be made therefore, if then that man ſhould go to Purgatory and haue a new puniſhement after his death, that repētaunce that he had before ſhould be but voyde.

Forſooth I thinke that neither Raſtell Frith. euer heard any ſuch reaſon, neither yet that any man euer would be A fond argument. ſo fonde as to ſay yt this argumēt cōfuted Purgatory, except it were one y• were cleane purged of hys wytte before. But whoſe reaſon ſo euer it be, whether Raſtels, or any other mans, let vs lay it vnto y• touchſtone, that is the Scripture, to proue whether it be gold or copper, vpright or counterfaite, truth or vntruth. And to bee ſhort, the firſt propoſition and Maior of his reaſon is this, that cōtrition or repentaūce is the very payment and ſatiſfaction for ſinne. That is a ſtarke The Maior of Raſtels argument is a lye. lye to begyn withall. For if we by all our contrition, repentaūce, ſacrifices and woorkes (I adde more to helpe hym) can fully pay and ſatiſfie for our ſinnes, then is Chriſt dead in vayne, and mought full well haue ſpared his bloud. This can no man deny, but he that will ſet at nought both Chriſt & all the Scripture. Now marke how he procéedeth. And they ſay (ſaith Raſtell) Raſtell. that when a man committeth a ſinne and after is repētaunt therfore, that God of hys goodneſſe doth forgeue him, and that that repentaunce is the onely ſatisfaction that God would haue to bee made and done for that ſinne.

That is the next part of his argument Frith. and containeth two lyes at once theined together, for where he ſayth that whē a man committeth a ſinne and after is repentaunt therefore that God of his goodnes doth for geue him: you muſt firſt cōſider that neither he nor his Turke Gingemin know any thyng of Chriſt. Now if it Chriſtes death onely is the cauſe of the forg • • enes of our ſinnes. were not for Chriſtes ſake, all the repentaūce that man can imagine could not mo • e the goodnes of God to forgeue one ſinne. But by his iuſtice (where Chriſtes death hath no effect) he muſt nedes condemne. The ſecond lye is this, that that repentaunce is the onely ſatiſfactiō that God would haue made and done for that ſinne: for if this be true, thē is our fayth falſe. For our fayth holdeth that i • Chriſte had not dyed for vs, we had all periſhed. Then procéedeth Raſtell. he as though all that he had ſayd before were true, on this maner. And Raſtels fond argument beaten to the ground. then (ſayth he) ſith a man by ſuch repentaunce hath made ſuch paymēt and ſatiſfactiō for his ſinne as God would haue to be made therfore, If then that man ſhould go to Purgatory and haue a new puniſhement after his death, that repentaunce that he had before ſhould bee but voyde. Euen iuſt, if heauen fell we ſhould catche larkes.

Now let vs ſée how properly • ée Frith. aunſwereth vnto his owne queſtion. And you ſhall finde moe blaſphemies agaynſt Chriſt in his aunſwere then preceded in y• argument. Thinke you this man hath not takē great paynes.

To prepare him ſelfe vnto his matter Three lyes at once. hee bryngeth in thrée lyes in the firſt chapter. The firſt is he ſayth that onely the ſoule ſuffereth and not the body, & maketh Comingo, whō he fayneth to bee a Chriſten man, to What folye is in naturall reaſon, to reaſon agaynſt the Scripture. graunt it well and wiſely. Forſooth this is new learnyng in déede. For if this be true, then Chriſtes body ſuffered no harme, neither when he was ſcourged, neither whē he was crowned with thorne neither whē he was nayled on the croſſe. But I report me vnto your owne ſelues if ye cutte but your finger, féele ye no payne? and yet I thinke ye will not ſay that ye cutte your ſoule. From hence forward if you ſée a poore man ſhiueryng for cold in the ſtréete, you may byd him walke a knaue and beare hym in hand that he féeleth no harme, for as this man ſaith his body féeleth no harme, and I promiſe you of honeſtie that his ſoule A good concluſion. catcheth no cold. But what néede I to make mo woordes of this matter ſith you may make experiēce your ſelues. The ſecond lye is this. That mā was created of God, to do him honour and ſer • ice. For if a mā may ſay the Gods honour conſi • teth not in our ſeruice. truth man was not made for the entent to be a ſ • ruaūt & do ſeruice. For God hath no néede of our ſeruice, but was in as full honour and as well ſer • ed before the world begā as he now is. So that his honour, ioye and ſeruice is whole in hym ſelfe, and is by vs neither employed nor diminiſhed.

But the cauſe why hee made man Why man was made. was this that man ſhould haue y• fruition of his ioy and honour. Such was his goodnes, he made vs not that hée ſhould haue any pleaſure by vs, but that we ſhould haue pleaſure by hym. The third lye is this, that no other God made vs not for his pleaſure but that we ſhould receaue pleaſure by him creature here in earth doth ſeruice and honour to God but onely mā. This is alſo a ſtarke lye for all creatures honour God through their creation and being, for the whole glory of their creation redowneth into the honour of God and what ſeruice cā they do better thē ſo to gloriſie God? Neither y • t letteth he them bee idle but woorketh thorough them meruelous thynges and all to his glory. Fire at his commaūdement came downe frō heauen and burnt Sodome and Gomorra. Geneſis xix. was that no honour Gene. 19. Exod. 14. Math. 8. and ſeruice: he made a ſtronge and burnyng wynde to drye vp and deuide the red Sea. Exod. xiiij. At his voyce the winde and ſea were obedient and wared calme. Math. vi • j. was this no honour & ſeruice? But a man may ſée that his wytte was ſo purged in Purgatory, that hee hath not one droppe left to eſpye any truth at all.

But yet let vs ſée how he aunſwereth the argument, and ſeuerally examine euery part. The firſt part was: Raſtell. that contrition or repentaunce is the very payment & ſatiſfaction for ſinne. To this hee aunſwereth, that when An other of Raſtels fooliſh argumentes. thou takeſt repētaunce and aſ keſt mercy of God for thyne offēce: No mā ought to be ſo fooliſh to thinke that God ſhould bee reſtrayned or cōpelled, but that it is at his libertie whether he will forgeue or no.

I would be loth to moue the man Frith. and aſke hym what repentaunce is? for ſurely as farre as I can gather by his wordes he wotteth nothing what it meaneth. But I pray you ſée how ſubſtantially he aunſwereth the argument. It argueth that contrition or repentaunce is the very payment and ſatiſfaction for ſinne. And to that aū ſwereth he neither yea nor nay, for feare of trappyng (all beit the wordes are cleane agaynſt Scripture.) But he aunſwereth that when thou takeſt repentaūce and aſkeſt mercy of God for thy ſinne: no man ought to be ſo fooliſhe to thinke that God ſhould bée conſtrayned or compelled to forgeue thée. But for all y• this is ſure inough that if repentaunce be the very payment and ſatiſfaction for ſinne (as the Repentaunce is no ſatiſfactiō for our ſinne, but Chriſtes death onely argument falſly ſuppoſeth) that God of his iuſtice muſt néedes forgeue me when I repent. For thē haue I wholly payed him his and may require my right euen by his iuſtice. If thou obiect that God were then reſtrayned & compelled, I aunſwere nay. But it were rather a greate pleaſure vnto him to forgeue all mē if ſo they could make ſatiſfaction vnto hys iuſtice by repentaunce, for he reioyſeth not in puniſhyng vs. Then addeth Raſtell Raſtell. that it is at his libertie alway to execute iuſtice or mercy at his pleaſure. To that I aūſwere, that he hath no pleaſure to do agaynſt his Scripture, Frith. but therein hath he fully opened his pleaſure. His pleaſure is to forgeue God forgeueth for Chriſtes • ake & not otherwiſe. fréely all them that beleue in his ſonne Chriſt Ieſu, and to condemne thē that beleue not. If Raſtell meane on this faſhion then graunt we hym. But if he vnderſtād that God taketh hys pleaſure & libertie in miniſtryng his mercy and iuſtice, ſo that hee may condemne him which hath geuen the very payment and full ſatiſfaction of ſinne (as it ſéemeth • e ſhould meane ſeing hee denyeth not the firſt part of the argument) and agayne ſaue hym that beleued not, then will I ſay that Raſtell rūneth ryotte and taketh hys Raſtell groundeth hym vppon lyes & imaginations. own pleaſure. For God hath no power agaynſt hym ſelfe and hys Scripture, but looke what he hath promiſed and that he will performe. And therfore in this can Raſtell proue no purgatory for all that hée groundeth hym on ſo many lyes.

But yet is it neceſſary that we declare vnto you what is the very ſatiſfaction for ſinne and then ſhall we ſée whether Purgatory may ſtand with it or not.

Paule ſayth Hebr. x. that Chriſt 8. Heb. 10. with one oblation hath ſatiſfied for our ſinnes, for we are halowed (ſaith hee) by the offeryng of the body of Chriſt Ieſu whiche was once done (vppon the croſſe) and with that one oblation hath hee made them whiche are halowed perfite for euer. Now if this be true that we are made perfite by the oblation of hys owne body vppon the croſſe, then is Purgatory in Chriſtes merites vtterly ſetteth aſide Purgatory. vayne. For if he haue ſo purged vs, what néede we an other purgation? If we be made perfite thorough hym what néede we after this lyfe to bee purged? I • hee haue ſatiſfied for vs, why ſéeke we an other ſatiſfaction? why leaue we the fountaine of liuing water and ſéeke our refreſhing out of polluted pooles and ſpecially ſith the headſpryng is ſo ready at hand?

If we muſt make ſatiſfaction vnto God for our ſinnes, then would I 9. know why Chriſt died? thinke ye that There is no meane to purge vs but onely the death of Chriſt. his bloud was ſhed in vayne? This is no doubt, if there were any other way vnto the father thē through Chriſtes bloud, whether Purgatory or ſacrifices or what thou canſt imagine, thē was his death not neceſſary. But alas what vnkindneſſe is y• ſo to deiect the precious bloud of Chriſt and to ſet his gracious fauour at naught? If there be any meanes by the which I may ſatiſfie for my ſinnes, I néede no redemer nor yet any • auour. But may call for my right and duety. And ſo were there no néede of Chriſtes bloud mercy & fauor. But what may be more blaſphemous vnto Chriſtes bloud and his frée redemption?

Chriſt is able fully and for euer to 10. ſaue thē that come vnto God by hym ſeyng hee euer lyueth to make interceſſion Chriſt is hable fully to ſaue all that commeth to God by him. for vs. Hebr. v • j. If he be able fully & for euer to ſaue vs, why runne we from hym and ſéeke an other Purgatory? If he make interceſſion for vs, then is it lyke that he is no cruell ſtepfather towardes vs, but rather y• by all meanes hee ſéeketh our health, why flye we from hym that offereth hym ſelfe ſo louyngly to vs? why dar • we not put our truſt in hym, whiche when we were his enemyes vouchſafed to dye for vs, and to reconcile vs vnto his father. Rom. 5.

Now maketh he Comyngo his Almany, Roma. 5. to bryng in an example, and in confutyng that he thinketh to wynne the fielde. But we will ſhew you that his ſimilitude is nothing lyke in dede. But if he will imagine that it be lyke, then doth he not cōfute it but maketh it ſtronger. The example is this: If I owe thee. an. C. li. of true debt, and humbly deſire thee to forgeue, diſcharge Raſtell. & pardon me & thou make me a cleare releaſe therof then am I not bounde to make thee any other payment or ſatiſfaction. To proue that the ſimilitude is nought, Frith. and nothyng lyke to the purpoſe, is very eaſ • e. For the purpoſe and firſt part of the argument was this: that contrition or repētaunce is the very paymēt and ſatiſfactiō for ſinne. Therfore if he will haue it like, then Raſtels ſimilitude is not good. muſt he ſuppoſe that this humble requeſt of forgeueneſſe, diſcharge and pardon is the very payment and ſatiſfaction for that. C. li. and therfore vpō that ſhould they firſt haue agréed or els cā the example ſerue for nothyng. Now if he make them lyke and imagine that this humble deſire or forgeuenes is the very payment and ſatiſfactiō for that. C. li. then hath he made a rod for his own arſe, for he ſhall neuer be able to auoyde it. But let vs ſée his aunſwere.

In the caſe that you haue put Raſtell. (ſayth Raſtell) if you deſire me forgeueneſſe of that. C. li. yet is it at my libertie and gentlenes whether I will forgeue thee the whole. C. li. or els part therof, well hitte Maſter Iohn. If I ſhould pay you that. C. li. Frith. in good curraunt money were it yet in your libertie and gentleneſſe whether you would forgeue me a part or the whole therof? Truly I would be loth to be one of your debtours, if you • e ſo hard to your creditours. Be like Maior. you haue ſtudyed ſome cautell in the law. For I neuer heard but that if I owed you an. C. li. & gaue you the very payment & ſatiſfaction therof, then ſhould I bee cleane diſcharged whether ye would yea or nay, and neither néede to thanke your liberalitie nor gentlenes. But in your caſe the requeſt Minor. and deſire of forgeuenes is and muſt be the very payment and ſatiſfactiō of y•. C. li. or els it is nothyng lyke the argument, ſo that you may put your ſimilitude in your purſe til an other place and tyme where it ſhal better agrée, wherfore I muſt néedes cō clude, that if I deſire forgeuenes (this Cōcluſio. ſtanding that the ſayd deſire of forgeuenes Raſtels ſimilitude clearely cō founded. is the very payment and ſatiſfaction of that. C. li. (for els as I ſayd it is nothyng lyke) I am cleane diſcharged and néede neither to thanke your liberalitie nor gentleneſſe.

Now where you obiect the recompenſe for the loſſe of tyme and damages, hurt and hinderaunce that you haue had for the none paymēt of that. C. li. and ſo forth, that can not be applyed vnto God and the remiſſion of our ſinnes. For there is no ſuch loſſe Our doynges can ma •… God neither better nor worſe. of tyme, damage, hurt or hinderaūce towardes God. For we neither hurt nor hynder hym although we neuer aſke forgeueneſſe but be damned perpetually. So that it is our profite to aſke it, and our hurt and hinderaūce i • we aſke it not. If I owe a mā. xx. li. the l •• ger I kéepe it the more is my profi • e & the more his loſſe: but God receaueth v • young, he receaueth vs at mās ſtate, he receaueth vs old, and thinketh it no loſſe or hurt then to receaue vs, for he ſaith by his Prophet.

The wickednes of the wicked ſhal 11. not hurt hym in what day ſoeuer hée turne from his vngodlyneſſe • zech Ezech. 33. xxxi • j. But it ſhould ſurely hurt hym if hee ſhould broyle in Purgatory for it. Wherfore either there is no ſuch paynefull Purgatory, or els can not I ſée how the Prophet, whiche ſpeaketh theſe woordes in the perſon of God, ſhould be true.

I ſhall poure vpon you cleane water 12. Ezech. 36. If Chriſt haue purged vs cleane, w •… deth an other Purgatory. 13. (ſayth God the father) & you ſhalbee clenſed from all your iniquities. Ezech. xxxvi. If we bee purged from all, what néede an other Purgatory? néede we more purgyng when all are clenſed?

I will ſurely conuerte Iuda and turne Iſraell vnto me, and I will purifie them from all theyr iniquities wherewith they hau • offended me. Hieremie. xxxi • j. If hée purifie them • erem. 33. from all, what ſhould they do in Purgatory.

I will be mercyfull vnto their wickednes, 14. & their ſinnes will I no more remember. Hieremy. xxxj. Hebr. vi • j. Ierem. 32. If hee will not remember our ſinnes any more, then may we be ſure that he will not frye vs in the fire of Purgatory for our ſinnes.

NOw let vs ſée his ſecōd argumēt The ſecond argument. which is in the. iiij. chap. and is ſurely fond, how beit his ſolution is yet more fooliſhe. The ſumme of his argument is this.

Man was made and ordeined to Raſtell. haue an infinite beyng, therfore after this mortalitie and death hee muſt haue infinite ioye or infinite payne.

I will put you a like argument. A Frith. man is ordeined in this world to be a kyng or a ſubiect therefore after he is borne he is euer a kyng or els euer a ſubiect. Now may this be falſe, for Raſtels ſecond argument confuted. peraduenture he may be borne a ſubiect and after made king or els he may bee borne a kyng and after depoſed & made a ſubiect. Therefore this argument holdeth not formally. But it holdeth on this maner, as I ſhould ſay to an Ape thou muſt néedes be an ape or an aſſe, whiche now is true. But if I ſhould ſay the very ſame wordes to M. Iohn Raſtell, I thinke he would Anyppyng concluſion. be angry and ſay that it were falſe. And I ſuppoſe our ſcholemen will ſay that he lyeth, and put hym an example of the infantes that dye without Chriſtendome, whiche (as the ſcholemen ſay) ſhall neuer haue ioy nor payne. But I wil graunt him his argument to ſée how properly he will confute it.

Now marke his aunſwere which ſtandeth in the v. chapter.

There are degrees in ſinnes, ſome Raſtell. ſinnes are great and ſome greater, and therfore muſt there be degrees in puniſhment, ſome puniſhment is great and ſome greater. Well for your pleaſure I am content to graūt Frith. you this to. But els were it a matter worthy diſputation what now?

When that a man (ſayth Raſtell) here in earth hath committed a Raſtell. great ſinne and offence and taken repentaunce whereby the ſinne is forgeuē (marke that he beyng ignoraunt of Chriſt, ſayth through repentaunce the ſinne is forgeuē,) and yet Raſtelles fond argument to proue a Purgatory hath not taken ſuch ſufficient repē taunce therfore, nor had any ſufficiēt puniſhmēt which ſhould make a full payment and ſatiſfaction for that ſinne, and dyeth before any condigne or full ſatiſfaction made, God muſt then of his righteouſnes ordeine a place of Purgatory, wher his ſoule ſhall haue a further puniſhment to make a condigne and full ſatiſfaction for that ſinne, and ſo to bee purged and purified before it ſhalbe able and woorthy to be admitted to receaue the eternall ioye in heauen.

Firſt brethren you muſt graunt, Frith. that we haue a Chriſt or no Chriſt: a redemer or no redemer: a iuſtifier or no iuſtifier. If there be none ſuch (as Raſtels ſecond argument clearly cōfuted. Raſtell with his Turke Gingemini ſuppoſe) then all the repentaunce in the worlde could not ſatiſfie for one ſinne, but who ſoeuer committed a ſinne ſhould be damned therfore. So that Raſtell ſpeaketh and ſeyeth all in diminutiues, for where he ſhould of truth ſpye hell, there eſpyeth he but Purgatory. And where he ſhould ſay that all ſinners (if they ſticke not to Chriſtes bloud) ſhall be damned eternally, there ſayth he that they ſhalbe puniſhed in Purgatory. And to be ſhort, if Raſtell ſay truth thē is Chriſt dead in vayne: If hee ſay not truth why ſticke you to his reaſō? But peraduenture An aunſwere to an obiection. thou that knoweſt Chriſt wilt ſay (as many doe) that Chriſtes death and redemptiō ſerueth thée but for original ſinne, or at moſt for thoſe ſinnes that thou committedeſt before Baptiſme: To that I aunſwere with S. Iohn.

Children, this do I write vnto you 15. that ye ſinne not. And if any man ſinne, yet we haue an aduocate with the father, Ieſus Chriſte, whiche is righteous. And he it is that obtaineth grace for our ſins, not for our ſinnes onely, but alſo for the ſinnes of all the world. To whō wrote. S. Iohn. this 1. Iohn. 2. Epiſtle? Thinke you that he wrote not vnto the Chriſten and them that were all ready Baptiſed? And yet he ſayd: if any man ſinne, we haue an aduocate with ye father, Ieſus Chriſt which is righteous: and he it is that obtaineth grace for our ſinnes. Loe he adnumbreth him ſelfe alſo: for he ſayth we haue an aduocate: and ſaith agayn, for our ſinnes. Ye may ſée that he meaneth not onely original ſinne, neither yet the ſinnes done before baptiſme: for I doubt not but he was Baptized whē he wrote this Epiſtle, and yet ſayd he: if we ſinne (meaning If we fall into ſinne, We haue no remedy but Chriſt our aduocate. after Baptiſme or when ſoeuer it be) we haue an aduocate with the father Ieſus Chriſt, this is S. Iohns learning: he knew no other remedy if we fell into ſinne, but onely Chriſt. Notwithſtandyng our Prelates haue practiſed further, for they ſay: if any man ſinne he ſhal lye in the paynes of purgatory, vntill he be deliuered thence by Maſſe pence, the Popes pardon or certaine other Suffragies, but not without money you may be ſure.

Chriſt ſayth (no man commeth vnto 16. the father but thorough me. Iohn. Iohn. 13. xiij. for ſayth hee) I am the way, yes Lord, our Prelates haue eſpyed an other way, whiche although it be more paynfull vnto the poore, yet is it more profitable for Prelates.

Come vnto me all ye that labour 17. and are laden & I will eaſe you ſayth our Sauiour Chriſt Ieſu. Math. xj. Math. 11. wilt thou ſend vs Lord into Purgatory? forſooth there is litle eaſe, if the Purgatory • icke purſe fire bee ſo hote as our Prelates haue fayned it.

It is euen I that put out thine iniquities 18. Eſay. 43. for mine own ſake ſayth God the father, and thy ſinnes will I no more remember. Eſay. xliij. Ergo, then Broylyng in Purgatory putteth not away ſinne. hee putteth them not away for broylyng in Purgatory. He addeth alſo that hee will no more remember our ſinnes: call ye that no remembraunce to caſt vs into Purgatory for them.

Whom God predeſtinated, them 19. he called, and whom hée called, them he iuſtified: and what dyd he with thē Thoſe whom God calleth he iuſtifieth 〈◊〉 glorifieth. then? Dyd he caſt them in Purgatory there to be clēſed? forſooth the Apoſtle maketh no mentiō therof but addeth immediatly, whom he iuſtified them he glorified. Roma. viij. Wherfore let Roma. 8. not vs put ſuch obſtacles and be vnkynde vnto the gracious fauour of God.

Beſides that Paule forbidedth vs 20. to be carefull for them that ſlepe (that is to ſay for yt dead) as they that haue no hope. But ſurely if he had knowne 1. Theſſ 4▪ of any Purgatory, hee would haue bene carefull for them, ſith they fayne them in ſuch miſerable tormentes. Now ſeyng he had occaſion to make mention of the dead, and ſpake not one word of Purgatory, it is playne inough that he knew nothyng of it or els was hee very negligent to ouerhyppe it. But yet had I leuer ſay that Purgatory is but a phanſie of mans imagination. Purgatory were but a phantaſie of mans imagination, then to aſcribe ſuch forgetfulnes or negligence vnto that Apoſtle.

THe thyrd reaſon that Raſtell allegeth The thyrde argument. is in the vj. chapter, the ſūme is this. There are degrees of ioye in heauen, and degrees of payne in hell. And therefore may God paſſe euery mā and geue him accordyng to his deſerte, either more or leſſe and neuer neede Purgatory. Well let vs graūt theſe degrées for Raſtels pleaſure although the queſtion be ſ • diſputable that I am ſure be can not defend it. What foloweth on this? for ſooth he bryngeth in proper examples if they could ſerue for ye purpoſe. But let vs paſſe ouer to his ſolutiō which is in the end of the vij. chapter.

Whē a man (ſayth Raſtell) is infected Raſtell. The ſolution of Raſtels thyrd argument. with a great mortall ſinne and ſo depart, then his ſoule ought not to doe ſeruice in heauen vnto God becauſe it is putrified with that foule ſinne. But if that man had taken the medicine of full repentaunce in hys lyfe, that medicine would haue reſtored him againe to his ſoule health and vertue. (But Frith. here you muſt remember that Chriſt is dead in vayne, for if repentaunce be the medicine that reſtoreth agayne the health & vertue of the ſoule, what néedeth Chriſt.) Now forth. But if he Raſtell. haue taken (ſayth Raſtell) ſome repē taunce for that ſinne and not ſufficient, and had not ſufficient tyme to make ſufficient ſatiſfaction therfore, yet by the takyng of that medicine of repentaunce, that ſinne is expelled and gone, and the ſoule of that ſickeneſſe and ſinne is clearely whole, but yet the ſpottes and tokens of the ſinne which is a deformitie to the ſoule doe ſtill remayne till the ſoule haue a time to be purged from thoſe tokens and ſpottes to make it pure and cleane of that deformitie.

This man is euer in one ſuppoſition Frith. which is both falſe and iniurious vnto the precious bloud of Chriſt. I wonder who taught him that concluſion, and why hee graunteth ſo ſoone vnto it, for he would not haue graunted that there were a God, neither that y• ſoule was immortall (although they were both true) vntil he had proued it (as he thought him ſelf) by good naturall reaſon. But as for this that Raſtels naturall reaſō doth fouly deceaue both hym & his Turke Ginge •… in. is ſtarke falſe (that is to ſay) that repentaūce while he excludeth Chriſt, doth ſatiſfie for our ſinne, hee neuer putteth in queſtion, but graunteth it by and by, belike the Turkes haue ſuch an opinion. But let him go with his Turke and let vs Chriſten men graunt nothing contrary to the ſcripture, but euer captiuate our reaſon vnto that, for it is the infallible reaſō and wiſedome of God, & paſſeth our reaſon farre.

THe fourth reaſon is propounded The iiij. argument. in the viij. chapter whiche is this: that the ſoule vnpurged maye doe ſome meane & low ſeruice to God Epheſ. 5. in heauen, though it bee not the higheſt & beſt, which thing is falſe & agaynſt Scripture. Epheſ. v. Cāt. iiij. But let vs ſée what aunſwere he maketh Cant. 4. vnto it. His aūſwere begynneth Raſtell. in the ix. chap. & the ſumme is this.

Heauen is ſo pure and cleane of Raſtelles aunſwere to his iiij. argument. nature, that it muſt expell all maner of impuritie and vnclennes, neither can it ſuffer any thyng therin, that is of any maner vnclenneſſe or euill, or other thyng vnpleaſaunt. So now it foloweth that when a mā hath cōmitted a mortall ſinne and after taketh repentaunce by the whiche he is healed of the foule infirmitie. (Sée how he harpeth all of one ſtring whiche is alſo ſo farre out of tune that I wonder how any man cā abyde him. For if I can heale mine Raſtell. infirmitie through repentaūce wherfore dyed Chriſt? But yet (ſayth he) Frith. the ſpots and tokens remayne for lacke of ful ſatiſfaction. I aunſwere that it remaineth euery whitte, ſinne, ſpottes, tokens, & all together except Chriſt haue takē it frō of vs, through his death and bitter paſſiō. Therfore ſaith Raſtel) God of his iuſtice may Raſtell. not condemne his ſoule to eternall paine in hell for that offence which is purged and put away. Wherwith is it purged and put away?

There is no remiſſion of ſinne 21. Frith. Hebr. 9. without bloud. Hebr. ix. If there be no remiſſiō without bloud, what ſhall repentaunce doe, where the bloud of Sinne can not be takē away but by yt bloud of Ieſu Chriſt. Chriſt is excluded? yea or what ſhall thy Purgatory doe, for there is no bloudſhed. So is there nothyng that taketh awaye ſinne: but onely the bloud of Chriſt Ieſu, ſhed for our redemption.

And yet (ſayth Raſtell) God by his Raſtell. iuſtice and by hys diſcrete wyſedome and goodnes ought not immediatly to receaue that ſoule into that cleane and moſt pure place in heauen to accompany the pure aungels. &c. No mary I waraunt Frith. A mery cō cluſion of Iohn Frith. thée, be not afrayde of that, for neither Gyngemin thy companyon nor thou neither ſhall enter in there, either immediatly or mediatlye, if ye exclude Chriſt as ye haue done hetherto, no not if ye had taken all the repentaūce in the world, and would thereto imagine as many Purgatoryes as will peſen into a Monkes coule.

But it is Chriſt the lambe of God 22. that taketh awaye the ſinne of the world. Iohn. i. It is he that hath purged Iohn. 1. our ſinne and now ſitteth on the right hand of the father. Hebr. i. It is Heb. 1. he that hath purged our ſinne & hath made vs in hys own ſight & in yt ſight of his father, without ſpot or wrincle Epheſ. i. All beit in our own ſight we Ephe. 1. finde our ſelues ſinners. i. Iohn. i. 1. Iohn. 1. But he maketh vs bleſſed and righteous and imputeth not our ſinnes vnto Rom. 4. No nede of Purgatory vs. Roma. iiij. Then what néedeth Purgatory?

THe fift Argumēt that he bryngeth The v. argument. Raſtell. agaynſt Purgatory is touched in his x. chapter, the ſumme is this. It ſhould ſeeme conuenient that this Purgatory (if there were one) ſhuld be in earth: partly becauſe the body which offendeth with the ſoule might be purged with the ſoule: & partly to bee a good example to all men lyuing to put them in feare to doe any like offence, and ſo ſhould cauſe many to abſtayne from committyng any ſuch lyke offence and ſinne, or elles where ſhould Purgatory be?

This reaſon hath no great pyth. Frith. Notwithſtanding if it were well proſecuted, it would be to hard for Raſtell to auoyde it. For this is no formall How Raſtel proueth that Purgatory is vpon the earth. argument, it is méete yt the body which offendeth with the ſoule ſhould be purged with the ſoule, Ergo, Purgatory muſt be vppon the earth. For God may ioyne the body and ſoule together agayne after they be departed and ſo puniſhe them together although purgatory were not in earth, euen where ſoeuer it be. And therfore thus me thinketh it ſhoulde well followe.

The body was felow and partener 23. with the ſoule in committyng the crime and ſinne, and ſhall alſo be partaker of the glory, which is prepared for them that loue God. Wherfore it is reaſon if the ſoule ſhould bee purged and puniſhed in Purgatory: that the body ſhould alſo ſuffer with hym in Purgatory: fayne the place of Purgatory where you will, in heauen, in earth or in hell. But wote ye what Raſtelles fond concluſiō of his v. argument. Raſtell would here ſay vnto me? forſooth euen as he dyd in the firſt chapter of the thyrd Dialogue, that is to ſay: hee would ſtoutely affirme that the body ſuffereth neither well nor woe, ioy nor payne, good nor euill, and therfore it needeth not goe to Purgatory. And by that reaſon it is follie that the body ſhould go either to heauen or hell, for it neither féeleth pleaſure nor payne, this is new learnyng in déede. But I thinke there is no Chriſten man ſo fooliſhe as to beleue hym.

And as for the ſecond poynt that it ſhould be a good example to put men in feare for committyng ſuch treſpaſſes, it were ſoone aunſwered. For We may not abſteine from ſinne for feare, but for loue we ought not to abſtaine from eui • l becauſe of yt puniſhmēt that foloweth the crime but onely for the loue that we haue to God without any reſpect either of ſaluation or of damnatiō. If thou abſtaine for feare, ſo art thou vnder the law and vnder damnatiō: The law of God and the law of man are farre vnlike: for the law of mā is fulfilled by the exteriour act although the hart be farre from it. As if I owe The law of God, & the law of man doth greatly vary. a man. xx. pound and be compelled by the law to pay hym at a certaine day: if I then pay albeit myne hart be neuer ſo grudging and euill willing, yet haue I fulfilled the law ſo that there ſhall no proceſſe or ſentence paſſe agaynſt me. But Gods law requireth a thyng to bee done with a well willyng hart, and euē for pure loue. For if thou do it for feare or vnwillyngly yt ſhall be imputed vnto thée for ſinne. If thou do it for feare, then workeſt thou not of loue, but rather hateſt both the thing that thou doeſt, and alſo the law that conſtraineth the vnto it. And if thou do it vnwillyngly then The law of God requireth the hart and mynde. willeſt thou to do the contrary, and ſo wouldeſt thou that there were no ſuch lawe neither yet any God that ſhould iudge thée in ſo doyng. And ſith God iudgeth thée after thine hart The law of man requireth the body and outwarde deedes. and will, then muſt hée néedes condemne thée, for thou willeſt contrary vnto his law and wil: yea & willeſt in thine hart contrary to that thou doeſt in thyne outward déede.

Now let vs ſée his ſolution which is in the xi. chapter and ſo fooliſh, that if it were not for the great length of the chapter, for loſſe of tyme and for the more coſt in Printyng, I would ſurely haue aunſwered vnto it at length, euen that he ſhould haue ben aſhamed of hym ſelfe. But to be ſhort Raſtels fooliſh ſolutiō of his fifth argument. we will touch ſome of hys woordes. The firſt part of the argument which he entendeth to aunſwere to, is this: that it ſhould ſeeme cōuenient that Purgatory ſhould be here on earth, becauſe the body which offendeth with the ſoule ſhould bee purged with the ſoule. This reaſon is of no value as I haue ſhewed you before. But what ſayth Raſtell?

That reaſon (ſayth Raſtell)Raſtelles ſolution. proueth not onely that there is no Purgatory, but alſo that there ſhould be neither heauen nor hell. For if a man haue lyued ſo vertuouſlye in earth, that he ought to be ſaued & goe to the ioyes of heauen, (let vs pardon hym this lye, for the Prophet ſayth that no man ſhall be iuſtified in ye ſight of God, if he enter into iudgement with vs Pſalme. C. xliij.Pſal. 143. And yet did neuer meritorious acte but onely when the ſoule was ioyned with the body, then ſhould he neuer be rewarded, but here in earth while his ſoule is ioyned with the body. Raſtels reaſon fayleth hym. Here may ye perceaue what Frith. Raſtell thinketh of heauen and hell, euen thus that the body ſhall neuer come in heauen nor hell, whiche poynte I will touche more largely a none. Firſt where Comingo in hys argument ſayth, that it ſhould ſéeme conuenient for Purgatory to be vpō earth, there ſayth Raſtell yt he would take away the libertie, prerogatiue, and authoritie of God. As by example, if I would ſay, It ſhould ſéeme cō uenient that the Byſhop of Londons palace ſhould be in Londō, partly becauſe it is ye chiefeſt Citie of his Dioceſſe, Raſtell doth to much abuſe him ſelfe. and partly becauſe it is nigh the Court whereto he may the better reſort to get further promotion, there would Raſtell ſay by and by that I tooke the Byſhops libertie, prerogatiue, and authoritie that he might not ſet it where he would: belike this mā hath dronke of a mery cuppe. He affirmeth alſo that this argument taketh Raſtell. Frith. away both heauen and hell: why ſo? Becauſe hee ſuppoſeth it conuenient that Purgatory ſhould be here vppon earth? Albeit he ſay it is conuenient, yet ſayth hee not that it muſt needes be. Nay, but there is an other thyng that Raſtels ſore yes can not abyde. What is that? verelye for he added that it were moſt conuenient that the body whiche is partaker in committyng the crime, ſhould alſo be purged and puniſhed with the ſoule. And that as ye knowe plucketh Raſtell by the beard, for he went about to proue the Raſtell is contrary to hym ſelfe. contrary in the firſt chapter, that ye body hath neither payne nor pleaſure. &c. But how ſhould this take away heauen and hell? for ſooth on this maner. Raſtell thinketh not that God cā and will ioyne the body agayne with the ſoule after this tranſitory life that they may together receaue ioye or payne for yt paſſeth his natural Philoſophy. But thus he imagineth, when the body and ſoule are once departed, thē ſay they adieu for euer and a day. Therfore (thinketh he) if God will puniſh them in hell together, or ſaue them together in heauen, thē he muſt take them whiles they are here liuyng in earth. And ſo this Raſtell hath here a foule ouerthrow. ſuppoſition that the body muſt ſuffer with ye ſoule (after Raſtels learnyng) muſt proue that heauen and hell be here in earth or els there cā be none. Sée this learned man yt would proue Purgatory by good Philoſophy.

The ſecond cauſe, that Purgatory ſhould be a good example to the liuing to put them in feare to do any like offence, is not ſoluted of Raſtell, but I haue ſoluted it before and will yet ſatiſfie you agayne becauſe Raſtell leaueth it out.Raſtels ſolution confuted. We haue here in ye world Moſes & the Prophetes that is ye old Teſtament, yea & alſo Chriſt & his Apoſtles, which we call the new Teſtament, now if we beleue not theſe thē ſhall we not ſurely beleue although we had Purgatory & hel to amōg vs. And this may well bee gathered of Chriſtes owne wordes. Luke. xvj. Luke. 16. Where he brought in ye parable of ye rich mā & Lazarus, for ye rich mā being in paynes deſired Abrahā to ſend Lazarus vnto his v. brethrē to warne them that they might not come into that fire. Abrahā aunſwered agayne, yt they had Moſes & the Prophetes. And added, let them heare them. Thē ſayd the rich mā: Nay father Abrahā, but if any of them that are departed appeare vnto them, then will they beleue it. And Abraham concludeth on this maner. If they beleue not Moſes and the Prophetes, no more wil they beleue if any of the dead ſhould riſe agayne. And therfore may I likewiſe conclude, that if they beleue not,A true and good concluſion. neither yet feare the paynes which Moſes and the Prophets, yea and Chriſt and his Apoſtles haue propheſied to fall on the vnfaythfull, then will they not beleue for feare of the paynes of Purgatory.

Raſtell.Now to the laſt pointe where Purgatory ſhould be, he aunſwereth as you ſhall heare. Frith.Firſt yt it is a fooliſh queſtion (for hee can not aunſwere vnto it by his Philoſophy.) Raſtell can not tell where purgatory is, whether on the earth or els where.And then he ſayth that no man can tell, neither the place neither yet the maner of the payne. Here maketh he. S. Thomas yea and all our Scholemen fooles by craft: partly becauſe they take vpon them to aunſwere vnto this queſtion whiche he calleth fooliſh, and partly becauſe they fully determine that the place of Purgatory is the third place in hell, and all to aſſigne fire to be the maner of yt payne. Raſtell proueth all the ſcholemen to be double fooles.And agayne in this laſt part hee proueth thē double fooles. Once becauſe they ſtoutly affirme that thyng which no man can tell (as Raſtel ſayth) And agayne becauſe they reſtrayne God of his libertie that aſſigne any place & make him ofleſſe authoritie then an inferiour iudge: which hath no place aſſigned hym, but may doe execution and puniſh the giltie in what place he will. I wonder that our Scholemen may abyde this felow.

Raſtell.And then he ſayth that Purgatory is in a place limitatiue. And where ſoeuer God doth limitte the ſoule to bee purged there is the limitatiue place of that ſoule and there is the Purgatory of that ſoule. Purgatory is not in one place onely but in many & diuers plates.So yt a man may gather by Raſtell that the ſoules bee not limited to one place to be purged and puniſhed. And therto agréeth alſo his ſimilitude of the iudge whiche aſſigneth one to be puniſhed in one place, and an other in an other place, euen at his pleaſure. If ſuch geare had come from beyond the Sea it ſhould ſoone haue bene condemned although it had not bene halfe ſo greuous agaynſt our Scholemen. But let this paſſe as it is well worthy, and let vs ſée & examine more of this newfangled Philoſophy.

NOw are we come vnto the ſixte Raſtels vi. argument. argument whiche begynneth in the. xij. chapter the effect is this.

Repentaunce is the full payment and ſatiſfaction of ſinne and bryngeth remiſsion, therfore as ſoone as repentaunce is taken, God of his iuſtice muſt geue remiſsiō, and ſo there ought to be no Purgatory.

This argument is nothyng worth, Frith. for the firſt part as we haue oftē proued is falſe. For if repentaunce were the full payment and very ſatiſfaction for ſinne, then dyed Chriſt in vayne. Notwithſtandyng if hee graunt this firſt part to be true, neither he nor all his felowes ſhal be able to ſolute this argument whyle they lyue. But becauſe we will be ſhort, let vs paſſe ouer to his aunſwere whiche is in the. xiij. chapter.

In ſolutyng this argument hee Raſtell. groundeth hym on two lyes at once, the firſte is that God neuer geueth remiſsion except he ſee in vs a conuenient cauſe counterpayſyng hys iuſtice.

Frith.What cauſe founde he in the man that was brought vnto hym ſicke of the palſie, to whom he ſayd:There can bee no cauſe in vs that may deſerue the forgeuenes of ſinne. Luke. 23. be of good comfort (ſonne) thy ſinnes are forgiuen thée? Math. ix. Marke. ij. Luke. v. what cauſe found he in the théefe that was crucified with him, but that hee had bene an vnthryft all his life lōg? And yet euen the ſame day that hee ſuffred with Chriſt was he partaker of ioye with him in Paradiſe. Luke. xxiij. Where was Purgatory then where was the puniſhment that hee ſhould haue ſuffered for his enormities? If any mā ſhould ſuffer in Purgatory, it is like that this théefe ſhould haue done it. There is no Purgatory,But he went from death to life, & neuer came in Purgatory, wherfore I may conclude that no mā ſhall come there, if there were any. What cauſe I pray you doth Paule aſſigne as touching our redēptiō & remiſſion of our ſinne? forſooth no other but yt we were wretched ſinners and the very enemyes of God. Roma. v. Roma. 5. God of his mere mercy For ſayth Paule, if whē we were his enemyes, we were reconciled vnto God through the death of his ſonne, much more now we are reconciled, reconciled vs when we were hys enemyes. ſhall we beſaued by his lyfe. So that in vs is no maner cauſe of remiſſion but onely miſerie and ſinne.

But the whole cauſe of the remiſſion of our ſinnes & of our ſaluation, 25. is the bloud of Chriſt which hath fully counterpayſed the iuſtice of God The ſhedyng of Chriſtes bloud is our ſaluation. the father, & hath pacified his wrath towardes vs that beleue. He is the very Purgatory for all faithful which hath already purged our ſinnes & ſitteth on the right hand of the father. Hebr. i. The ſecōd lye is this, he ſayth Heb. 1. Raſtell. that God of hys iuſtice muſt geue to euery thyng his own, which own is the thyng that it deſerueth to haue. If this were true then ſhould Frith. not one of vs enter the inheritaunce of heauen, for we haue euery one of vs deſerued death and damnation. For as Paul ſaith Roma. iij. we haue Roma. 3. all ſinned and want the glory whiche before God is allowed. But we are fréely iuſtified through his grace by yt fayth that is in Chriſt Ieſu. If it be fréely through his grace, then is it not by our owne deſeruyng, for thē grace were no grace. And contrarywiſe if it be by our own deſeruing, thē is it not of grace, for then deſeruyng were no deſeruyng. Roma. xj. But the truth is Rom. 11. this: that God of his mercy had promiſed vnto our forefathers his deare ſonne Chriſt that hee ſhould deliuer them frō all their iniquities and that all the nations of the world ſhould be bleſſed in him Gene. xij. This ſéede he Gene. 12. promiſed of his mercy & fauour, whō alſo he ſent in the time that he had ordeined Gala. iiij. not for our owne deſeruynges, Gallat. 4. but for his truthes ſake & to fulfill that he had promiſed. This God for his truthes ſake is mercyfull vnto vs. 1. Cor. 1. Chriſt is become our righteouſnes. i. Cor. i. ſo yt the iuſtice of God is not to geue vs y• we our ſelues haue deſerued (as Raſtell lyeth) but to cloth vs with an other mans iuſtice (that is Chriſtes) & to geue vs y• which Chriſt hath deſerued for vs. And this iuſtice of God through the fayth of Ieſu cō meth vnto all and vpon all them that beleue. Roma. iij. Now marke a myſtery. Roma. 3. and 26.

Chriſt humbled him ſelfe and was made obedient vnto the death: euen to the death of yt croſſe. Phil. ij. This Phil. 2. obedience and death was not for himſelfe but for vs, for he alone ſuffered and dyed for vs all. Cor. v. Now ſith 2. Cor. 5. hee was obedient vnto the death for vs, that is euen as good as though we our ſelues had bene obedient euery man for him ſelfe vnto the death. And Chriſt onely ſubmitted himſelfe to death for our ſinnes. ſith he dyed for vs, that is euē as good as though we had dyed our ſelues for our owne ſinnes. What wilt thou haue more of a man then that hee be obedient vnto God the father euen vnto death, yea & dye for his ſinnes, wilt thou yet thruſt hym into Purgatory.

On theſe two lyes bryngeth he in an aunſwere which is ſo confuſed, intricate and long that it were not onely fooliſhnes to ſolute it, but alſo much loſt labour & coſt to rehearſe it, wherfore I let it paſſe, for euery child ſhall Raſtels ignorauncy. eaſely ſolute it ſith his foūdation and firſt ſtone is taken from hym. But yet one thyng is neceſſary to be touched. He goeth about to proue hys purpoſe with an enſample on this maner.

If I do beate thy ſeruaunt or apprentiſſe Raſtell. and do mayme him, wher by thou doeſt looſe his ſeruice: and A fooliſhe example ſet foorth by Raſtell. alſo that this ſeruaunt duryng hys life is not able to get his lyuyng. If ſo be that thou do forgeue me the offēce done vnto thee in that thou haſt loſt his ſeruice: yet am I boūd to make an other ſatiſfaction vnto thy ſeruaunt for the hurt I haue done him, which is the cauſe of the hynderaunce of his lyuyng. And in lyke maner if I haue offended God and my neighbour, Albeit God for geue me his deale, yet can he not of iuſtice forgeue me my neyghbours deale to, but yet muſt I make ſatiſfaction vnto my neyghbour. Now in caſe I would and be not able to fatiſfie my neyghbour, and There is no way to pacifie the wrath of God agaynſt our ſinnes, but fayth in Chriſt. yet he forgeue me not, then muſt I ſuffer in the paynes of Purgatory for it: & thoſe paynes ſhall ſtād my neighbour in profite for part of his Purgatory if he come there or els to the increaſe of his ioy if he go to heauē: this is yt ſūme but he ſpeaketh it in many mo wordes. Now becauſe he hath touched the matter of ſatiſfactiō I wil ſhew you my minde therin.

There are twoo maner of ſatiſfactions. Frith. The one is to God: the other to my neighbour. To God can not all the worlde make ſatiſfaction for one crime. In ſo much that if euery graſſe of the grounde were a man, euen as holy as euer was Paul or Peter and ſhould pray vnto God all their lyues long for one crime, yet could they not make ſatiſfaction for it. But it is onely the bloud of Chriſt that hath made full ſatiſfaction vnto God for all ſuch crimes. Heb. vij. or els were there no Hebr. 7. remedy but we ſhould all periſh: as I haue proued before. And he that ſeeketh any other ſatiſfaction towardes God then Chriſt our Sauiour, hee doth wrong vnto his precious bloud.

There is an other ſatiſfactiō which is vnto my neighbour whom I haue offended. As if I haue taken any mās good from hym. For then am I bound to pacifie him either by reſtoring it agayne or els by other meanes as we two can agrée. If I haue diffamed hym, then am I bound to pacifie him, and to reſtore him vnto his good fame agayne, and ſo forth. But if I be not able to ſatiſfie him, thē muſt I knowledge my ſelfe giltie and deſire him to forgeue me and then is he bounde to forgeue me, or els ſhal he neuer enter into heauē. For God hath taught vs to pray. Math. vj. that he ſhould forgeue Math. 6. vs, as we forgeue them that treſpaſſe againſt vs, ſo if that we forgeue not one an other then will not God forgeue vs. To this well agréeth the parable. Math. xviij. The kyngdome Math. 18. of heauen is likened vnto a certaine kyng which would take accomptes of his ſeruauntes. And when he had begon There are two maner of ſatiſfactions one to God and the other to our neighbour. to recken, one was brought to hym, whiche ought him ten thouſand talentes: but when he had nought to pay, the Lord commaunded him to be ſold, and his wife and his children, & all that he had, & payment to be made. The ſeruaunt fell downe & beſought him ſaying: Syr geue me reſpite, and I will paye it euery whit. Then had the Lord pitie on the ſeruaunt and loſed him and forgaue him yt debt. The ſame ſeruaunt went out and founde one of his felowes, which ought hym an. C. pence. And layed handes on hym and tooke him by the throat, ſaying: pay that thou oweſt. And his felow fell downe and beſought him ſaying: haue pacience with me & I will pay thée all: & he would not, but went and caſt him into priſon till he ſhould pay the debt. Whē his other felowes ſaw what was done they were very ſory and came & told vnto their Lord all that happened. Then the Lord called hym & ſayd vnto him. Deuill ſeruaunt I forgaue thée all the debt, becauſe y• praydeſt me: was it not méete alſo yt thou ſhouldeſt haue had cōpaſſion on thy felow, euen as I had pitie on thée? And his Lord was wroth and deliuered him to the gaylers, till he ſhould paye all that was due to hym. So lykewiſe ſhall your heauenly father doe vnto you if you will not forgeue with your harts, ech one to his brother their treſpaſſes. Here mayeſt thou ſée that if you forgeue hartly the ſmall debt or offence y• thy neighbour Except we be ready to forgeue thē that offend vs God will not forgeue vs. hath done agaynſt thée, then will thy heauenly father forgeue thée, yt whole and great debt that thou oweſt hym, for the which thou art well worthy to be damned. And ſo is it more profitable for thée to forgeue it then that thy neighbour ſhould broyle in Purgatory for it, as Raſtell fayneth. And contrarywiſe if thou forgeue him not, thē ſhall not God forgeue thée thy great debt, but thou ſhalt ſurely be dāned, and ſo ſhall not thy neighbours Purgatory profite thée (be it in caſe there were one and that he ſhould goe thether) but it is rather the cauſe of thy dānation: but this can not Raſtell ſée.

NOw be we come vnto the ſeuēth reaſon which is in the. xiiij. chap. The argumēt is this. God is the very owner of all, and thy neighbour Raſtelles ſeuē argument. hath no propertie, but as a ſeruaūt to God, as but to make accompt to God. Therfore when thou doeſt an offence to God and to thy neyghbour, whē God forgeueth it thou nedeſt no other ſatiſfactiō vnto thy neighbour. And to ſtabliſh his reaſō hée bringeth in a ſtmilitude, which is nothing to ye purpoſe. The ſimilitude is this. I put caſe thou haue a ſeruaunt whom thou putteſt in truſt to occupy for thee, to make bargaynes chaunge and ſell to thy vſe, to take bondes and agayn to make acquitaunces and releaſes in hys own name. If this ſeruaunt ſell part This ſimilitude is not proper betwene God and man, as it is betwene man and man. of thy ware and take an obligation for the payment of xx. pounde, if thou afterward knowyng of this, either for loue or ſome other cauſe wilt make vnto the ſayd debtour a cleare releaſe: I ſuppoſe no mā will deny but that this debtour is fully diſcharged of this. xx. pounde, and is not bounde by any iuſtice to make any ſatiſfaction either vnto thy ſeruaunt or to any other man. For thou art the very owner therof, and thy ſeruaunt had but the occupation as to geue the accoumptes therof.

This ſimilitude can not well be applyed Frith. vnto God & man. For albeit it is true that all our ſubſtaunce pertaineth vnto God as it is writtē. Agge. ij. Gold is myne and ſiluer is myne: Agge. 2. yet hath not God geuen it vs to occupy it for his profite and vſe (as the ſeruaunt doth for his maſter) but onely that we ſhould vſe his giftes for ye profite of our neighbour and to ye vſe of the cōgregation. i. Cor. xij. And where 〈◊〉 . Cor. 12. as he induceth that when God forgeueth vs whiche is the principall part, yt thou néedeſt no other ſatiſfaction to • hy neighbour. I aunſwere that God God forgeueth no mā that offendeth hys neighbour, except he firſt reconcile him ſelf to his neighbour. forgeueth no mā which had offended his neighbour, vnleſſe that he make ſatiſfaction vnto his neighbour, if he be able but if he be not able, yet is he bound to knowledge his faulte vnto his neighbour and then is hys neighbour bound vnder the payne of damnatiō to forgeue him, ſo that God neuer forgeueth vntyll thy neyghbour be pacified in caſe the cryme extende vnto thy neighbour. This ſoluteth • oth the reaſon and alſo improueth the ſimilitude. Now let vs declare his ſolution.

God of him ſelfe hath two powers: Raſtell. One is an abſolute power, and Raſtel •… ſolution to his ſeuen argument. an other is an ordinary power. The abſolute power is the authoritie that God hath ouer all thing in the world, by that he may geue to euery creature what pleaſeth him, and alſo forgeue euery offence done by any creature at his pleaſure without any cauſe. And by this may he forgeue both the crime done towardes him ſelfe, and alſo towards my neighbour. But by his ordinary power hee doth euery thyng by order of iuſtice and equitie. And by this can he not forgeue the offence done to him and my neyghbour without ſatiſfaction. Frith.

Now would I fayne wete, whether Raſtel imagine ye God by his abſolute power may ſaue ye vnfaithful & dāne the faithfull. If he ſay nay, then may I cōclude ye Raſtels diffinition is falſe where he ſaith: that god by his abſolute power may geue to euery creature what pleaſeth him, and alſo forgeue euery offence done by any creature at his pleaſure without A perfect definition of Gods abſolute power. any cauſe. If he ſay yea, thē muſt I cōclude that God hath power to do contrary to hys Scripture, for the Scripture ſaith: that he that beleueth and is Baptized ſhalbe ſaued, but • e that beleueth not ſhalbe condemned. Marke. • 6. Mark. xvi. Now if he graunt me that he hath power to do againſt his ſcripture, ( •• th his Scripture is the truth & his own word,) then muſt it néedes folow ye he hath power to doe agaynſt his truth: & conſequētly he hath power God cā not be agaynſt hym ſelfe. to be falſe, and ſo to ſinne. And ſith •• th hee hath power agaynſte hys owne word, and that word is his ſonne, thē muſt we graunt hym power agaynſt hys ſonne, euen to make hym a lyer where he ſayth in the foreſayd texte Mark. xvi. And ſith hys ſonne is God, then hath God power to doe agaynſt God and ſo can not his kingdome indure. Math. 1 • . Math. xij.

Furthermore, if I might be bold wt Raſtel, I wold aſke him this queſtiō, whether God haue not an abſolute iuſtice as well as an abſolute power? Whether God haue an abſolute iuſtice? If God haue alſo an abſolute iuſtiee? then can not his abſolute power preuayle vntil his abſolute iuſtice be fully counterpeſed. And ſo is it falſe that Raſtell begynneth withall, that God by his abſolute power may forgeue euery offence at his pleaſure without any cauſe. For (as I ſayd) his abſolute iuſtice muſt néedes be ſatiſfied & fully counterpeſed. If Raſtell dare ſay that God hath an abſolute power and no abſolute iuſtice, then taketh he his pleaſure in déede. For if he make one Nocionall in God greater then an other (by this word Nocionall which ye Scholemen vſe, I would you ſhould There is no one power in God greater then an other. vnderſtand the goodnes, wiſedome, power, iuſtice and mercy of God &c.) then ſhall he make a diſſentiō in God and imagine that one Nocionall ſubdueth an other: yea and beſides that, ſith eche one of theſe Nocionals is very God (for the power of God is nothyng but God hym ſelfe, and the iuſtice of God is nothyng but God hym ſelfe, & ſo forth of all the other) then if his power were greater then his iuſtice, it ſhuld folow ye God were greater thē God, & conſequētly we ſhould haue a great God and a litle God and moe Gods then one, ſuch reuell maketh Raſtel with his Turke. But the Chriſten beleue that one power of God is no greater then an other and that hys power is not aboue hys iuſtice, neither hys iuſtice aboue hys mercy &c. And ſo may you ſée that Raſtels Raſtels imaginatiō of Gods abſolute power is childiſh. imagination of Gods abſolute power is but very childiſh and vnſauery. For he hath no power agaynſt his Scripture and hym ſelfe. Thus finiſh his ſeuen reaſons with their ſolutions.

But yet that his worke ſhould lōg indure all tempeſtes and ſtormes, he addeth a batelment and weather ſtone to auoyde and ſhote of the rayne, for feare it ſhould ſoke in and make his buildyng decay. And ther with concludeth his booke.

To beleue (ſayth hee) that there The concluſion of Raſtels booke. were no Purgatory to purge and puniſh our ſinnes after we be departed, ſhould put away that drede of God from the moſt part of the people and geue them boldnes to commit offences and ſinnes. And agayne, if the people ſhould beleue that they neuer neede to make any ſatiſfaction nor reſtitution to their neighbours for the wronges done vnto them, they ſhould neuer force nor care what iniuries, extortions, theftes, robberies and murthers they did. Finally if they beleued that ſuch a light repētaunce ſhould be ſufficient without any other ſatiſfaction to be made, it ſhould be an occaſion to deſtroy all vertue & increaſe vice and ſinne to the vtter deſtruction of the common wealth and quyet lyuing of the people. And thus much he maketh an end.

As to the firſt where he ſayth that Frith. it would put awaye the dreade of God and geue boldnes to ſinne, if we thought there were no Purgatory, we ſée and may euidently perceaue the contrary all day both in young & old of them that beleue there is a Purgatory. The young ſay I wil The feare of Purgatory cannot kepe vs frō ſinne but rather y• fear • of hell and euerlaſtyng damnation. take my pleaſure whyle I may, and if I may haue but one houres reſpite to cry God mercy, I care not, for then ſhall I go but to Purgatory & ſo ſhall I be ſure to be ſaued. The old ſay: I will kéepe my goods as long as I may for I wote not what nede I ſhal haue. But when I dye I will cry God mercy, and then ſhall I go but to Purgatory, and myne executours that haue my goodes ſhall redeme me thēce well inough. And ſo to beleue Purgatory, is rather an occaſiō of rechleſſe, boldneſſe, then of the feare of God. Beſides that if they knew y• there were no Purgatory, then ſhould many the more feare God and do wel them ſelues and not truſt to their executours for feare of damnation, howbeit as I haue ſayd before they that feare not God but for payne whether it be of hell or Purgatory are yet vnder condemnation and not in Gods fauour. Such as feare not God but for Purgatory and helles ſake ſhall neuer come in heauen. And this dare I boldly affirme, that they whiche feare not God but for Purgatoryes ſake ſhall neuer come in it no nor yet in heauen. And therfore it is but folye to imagine Purgatory for that intent.

As concernyng the ſecond poynte. If the people beleue that they neded not to make ſatiſfactiō to their neighbours for their treſpaſſes &c. I haue ſufficiently aūſwered before, that we muſt make ſatiſfaction vnto our neighbours, if we be able or els will God neuer forgeue vs. And if we be not able, yet muſt we knowledge our offence & then is our neighbour bounde to forgeue vs vnder the payne of damnation. And ſo can this proue no Purgatory.

Now as touchyng the thyrd, that if they beleued that ſuch a light repentaunce were ſufficient without any other ſatiſfaction, it ſhould be an occaſion of vice and ſubuerſion of the common wealth: I aūſwere, All the penaunce and repentaūce in ye worlde without fayth in Chriſtes bloud can not ſaue vs. as I haue done before almoſt in euery argument: ſith thou art ignoraunt of Chriſtes death and his ſatiſfaction vnto the father for vs, that all the repentaunce whiche we can take is not ſufficient to counterpeſe one cryme, but that if Chriſt were not we ſhould all be damned. Here will I leaue Raſtell and his Turke Gingemin with all their naturall Philoſophy (which is now proued fooliſhnes) for hetherto hath he proued no Purgatory, neither hath hee one good reaſon nor yet to that baren reaſons one good ſolution, as we haue ſufficiently declared. But let vs heare ſomewhat more of Gods word: and ſée how Purgatory ſtandeth with that.

Paul ſaith, we muſt all be brought 27. before the iudgement ſeate of Chriſt, that euery man may receaue accordyng to the workes of his body, whether it be good or bad. 2. Cor. 5. If this 2. Cor. 5. be true, then can there be no Purgatory whiche ſhall profite hym after he is diſſolued from his body, for then ſhould he not receaue accordyng to ye workes of his body. But rather accordyng to the paynes that he ſuffered in Purgatory. Now if this text be true then muſt it folow that all thyne executours dealyng, & offeryng of Maſſe pence. &c. helpe thée not a myte. And by this text it is not poſſible that there ſhould be a Purgatory.

Vpon this text would I fayne diſpute a poynt of Sophiſtry, whiche I would gladly haue diſſolued of them that thinke thē ſelues learned in Philoſophy. My Sophiſme is, ye ij. contradictories Contradictories. may ſtād together & be both true. Whiche I am ſure no Sophiſter dare graunt, for it hath in tymes paſt ben condemned in Oxford for an hereſie. The cōtradictories are theſe. Euery man ſhall receaue accordyng to the workes of his body. And ſome mā ſhall not receaue accordyng to the workes of his body, that theſe two cō tradictories be both true I wil proue. The firſte propoſition is Paules. 2. How two contradictories may be both true. Cor. 5. which no man will deny to be true. And the ſecōd may eaſely be proued true, which is, that ſome mā ſhall not receaue accordyng to the workes of his body. For be it in caſe y• there depart a mā out of this world, which is not cleane purged by fayth and the word of God, neither are his rebellious members ſubdued through death (as they imagine) but that the ſpottes and remnauntes of ſinne remaine in him, for the which he is worthy to lye in the paynes of Purgatorye for the ſpace of ſixe yeare. This graunted, which I am ſure they will not deny, then alſo put I the caſe that this man lyeng in Purgatory by the ſpace of a moneth, haue a frend which offereth for hym a peny vnto S. Dominikes boxe (which hath ſuch power that aſſoone as the tinging is hard in ye boxe, ſo ſoone the ſoule is frée in heauen) or that a frende of his bye a Pardon for hym which may abſolue him a poena & a culpa for all commeth to one effect. This man deliuered on that maner doth not receaue accordyng to the workes of his body for by the workes of his body he ſhould yet lye in Purgatory more thē fiue yeares? And that doth he not, but is by and by deliuered from Purgatory. Ergo, I may conclude that ſome mā receaueth not accordyng to the workes of his body, & ſo are two contradictories true or els there can be no ſuch deliueraunce out of Purgatory, whiche deſtroyeth all Pardons, Maſſepence and Suffragies for the dead. This would I haue ſoluted. How beit I will not adnumber it for an argument becauſe the vnlearned people (to whom I write this booke) can not well perceaue it. But this Sophiſme haue I writtē to ſtop the chatteryng mouthes of the Sophiſters and to caſt them a bone to gnaw vpon.

Paule ſayth, you whiche were in 28. tymes paſt ſtraungers and enemyes becauſe your myndes were ſet in euil workes hath he now recōciled in the body of hys fleſhe thorough death to make you holy & ſuch as no man can complayne on, and without • aulte in his owne ſight if ye continue grounded and ſtabliſhed in the fayth, and be not moued away from the hope of the Goſpell. Colloſ. i. Here Paule affirmeth We are recō ciled to god by ye death of Chriſt, & therefore neede not to booke for any other Purgatory that you are reconciled through his death, ſo that ye are made holy and without faulte in his ſight (I haue expounded what it is to bee without fault in his • ixt argument) looke ye yet for an other Purgatory? are ye ſo childiſh and inſenſible no imagine that ye muſt yet go through Purgatory, • ith ye are already without faulte in his • ight? This a playne • aſe, God of his The •… th 〈…〉〈◊〉 Purgatory although there were one. righteouſnes will not puniſhe a man for nothyng: but all that are groūded and ſtabliſhed in the fayth are in hys • ight without faulte (for their ſinnes are not imputed vnto them but forgeuen through Chriſtes bloud (wherfore of neceſſitie I muſt conclude that no faythfull ſhall euer come there.

Euery man that departeth this 29. world is either faithfull or vnfaithful if he be faithful then commeth he not there, as ye foreſaid argumēt proueth. And if he be vnfaythfull thē commeth he neuer in Purgatory, but is all ready damned. Iohn. iij. Marke the laſt. Iohn. 3. Now if neither • aythfull nor vnfaithfull •… e •… ō to ſay there is a Purgatory. enter into it, then ſhould it be in vayne: but there is nothyng made in vaine wherfore I muſt conclude that there is no ſuch Purgatory.

Paule ſayth he that ſpared not his 30. owne ſonne but deliuered him for vs all, how ſhal he not with him geue vs all thynges alſo? who ſhall lay any thyng to the charge of Gods choſen? Roma. viij. Forſooth Lord God our Roma. 8. prelates lay ſo ſore vnto their charge, that they would haue them broyle in Purgatory. But Lord be our protectour for it is thou that iuſtifieſt vs, & W •… d •… that God 〈…〉 . 〈…〉 . haſt fréely geuen vs all thynge with him. Roma. viij.

Paule ſayth the law of the ſpirite, wherein is lyfe through Chriſt Ieſu hath deliuered me from the lawe of ſinne and death. Roma. viij. Seyng R •… we be ſo deliuered what n •… de vs ſeke an other deliueraunce ſpecially • ith they make it ſo paynefull? S • yng, we are on ye maner deliuered, how • haū ceth it that we are taken priſoners agayne vnder ſinne, that we muſt be purged a freſh by the fire of Purgatory? I pray God geue vs grace that Chriſt hath purged ou • ſinnes. we may be purged frō this our blynd ignoraunce thorough hys ſpirite of knowledge, that we may perceaue how it is Ieſus Chriſt that purgeth our ſinnes, and hath deliuered vs thorough his bloudſhedyng. So ſhould we geue hym the prayſe whiche hath deſerued it. And not be ſo vnkind vnto hym as we now be.

Paule ſayth ye there is no condēnatiō to them which are in Chriſt Ieſu. Roma. 8. But if we continue firme & Roma. 8. ſtable in Chriſt vnto the end thē ſhall we be ſaued. Math. 24. what néedeth Math. 24. thē purgatory yea & what ſhould purgatory There is no Purgatory. doe? Is not Chriſt ſufficient? thē is our faith in vayne. And if he be ſufficient, thē is Purgatory in vayne.

Paule ſayth if you be iuſtified by 33. the law then is Chriſt dead in vayne. Now if the lawe beyng good iuſt and holy. Roma. vij. And euen of Gods Roma. 〈…〉 owne makyng cā not iuſtifie vs, thinkeſt thou to be iuſtified by fryenge in Purgatory?

They that are the chief patrones 34. and proctours of Purgatory, do fayne it for no other intent, but to purgeeuill workes, and to be as a penaunce to ſupply the good workes whiche we lacked beyng in this world. But all this can not bryng vs into heauē. For then were Chriſt dead in vayne. And of this haue we euident examples. Abraham, Iſaac, Iacob, Dauid and all Purgatory is a vayne imaginatiō. holy Prophetes were excluded from heauen vntill Chriſte had ſuffered death, this all men teſtifie. But if good workes or penaunce could haue brought them to heauen they ſhould not haue taryed out of it ſo lōg. Therfore I may conclude that it is but vanitie to imagine a Purgatory for to purge euill workes and ſupply good. For as I haue ſhewed, that holpe not the Patriarches.

Peraduenture thou wilt ſay vnto Obiections me, ſhall I then do no good workes? I aunſwere yes. Thou wilt aſke me Good workes. wherfore? I aunſwere, thou muſt do them becauſe God hath commaūded them. Thou wilt ſay, for what intent hath he commaunded them? I aunſwere, becauſe thou art liuing in this we muſt do good workes becauſe God hath ſo commaū ded vs. world, and muſt nedes haue conuerſation with men, therfore hath God appointed • hée what thou ſhalt doe to the profite of thy neighbour and tamyng of thy fleſh. As Paule teſtifieth. Epheſ. 2. we are his worke made in Ephe. 2. Chriſt Ieſu to good woorkes, whiche woorkes God hath prepared that we ſhould walke in them. Theſe workes God would haue vs doe that the vnfaythfull might ſée the godly and vertuous conuerſation of his faythfull & thereby be compelled to glorifie our father whiche is in heauen. Math. v. Math. 5. And ſo are they both profitable for thy neighbour and alſo a teſtimonie vnto thée by the which mē may know that thou art the right ſonne of thy heauē ly father and a very Chriſte vnto thy neighbour: and euen as our heauenly father gaue his Chriſt vnto vs not for any profit that he ſhould haue ther by, but onely for our profite, likewiſe y• ſhouldeſt do all thy good workes not hauing reſpect what cōmodities thou ſhalt haue of it, but euer attendyng through charitie, the wealth and profite of thy neighbour. Thou wilt yet obiect, then ſée I no great profite that I ſhall haue by them: I aunſwere, An aunſwere to an other obiection. what wouldeſt y• haue? Firſt Chriſt is geuen thée fréely and with him haſt thou all thinges. He is thy wiſedome, righteouſnes, halowyng and redemption. i. Cor. i. by him art thou made 1. Cor. 1. inheritour of God, and felowheyre with Chriſt. Roma. viij. This is fréely Roma. 8. geuen thée with Chriſt before thou waſt borne thorough the fauour and election of God whiche election was done before the foundations of the world were caſt. Epheſ. i. Now were Ephe. 〈◊〉 . thou very fonde and vnkynde if thou thoughteſt to purchaſe by thy workes the thyng which is already geuē thée. Therefore muſt thou do thy workes We muſt worke with a ſingle eye. with a ſingle eye, hauyng neither reſpect vnto the ioyes of heauē, neither yet to the paynes of hell, but onely do them for the profite of thy neighbour as God commaundeth thée, and let him a lone with the reſidue.

To this well agréeth Paule. Ephe. 35. Ephe. 2. 2. ſaying: by grace are ye made ſafe through fayth and that commeth not of your ſelues, but it is yt gift of God & cōmeth not of workes leſt any man ſhould boaſt him ſelfe. Loe here ſayth Our ſaluatiō is yt gift of God, and cōmeth not by workes. Paule playnly that our ſaluatiō is the gift of God & cōmeth not of workes, if it come not of workes then are we worſe then mad to fayne a Purgatory. For the chiefeſt operation of that ſhould be but to ſupply the woorkes which we haue not accompliſhed beyng in this body.

Paule ſayth Roma. xi. The remnaunt 36. Roma. 11. which are left at this time, are through the election of grace. If it be through grace thē is it not by workes, for then grace were no grace. Or if it be for the workes ſake ſo is it not of fauour and grace, accordyng to that which he wrote before. Roma. iiij. If Rom. 4. Abrahā (ſayth Paul) were iuſtified by his workes, then may he reioyſe but not before God. But what ſayth the Faith in Chriſt is our righteouſnes. Scripture? Abraham beleued God & that was imputed vnto hym for righteouſnes, for he that worketh receaueth his reward not of fauour but of dutye. Now if it be duty, then nedeth he not to thanke God, but rather him ſelfe for thē God geueth him nothing but that which is his owne of dutye. Where is then the prayſe and glory that we owe to God? Therfore it foloweth Fayth is imputed for righteouſnes. in the ſame texte: vnto hym that worketh not, but beleueth in him that iuſtifieth the wicked, is his faith imputed for righteouſnes. Now if our ſaluatiō come of fayth and not through our workes & deſertes, then is Purgatory ſhut out of doore & quite vaniſheth away.

Chriſt ſayth. So hath God loued 37. the world that hee would geue hys onely ſonne that all whiche beleue in him ſhould not periſhe: but that they ſhould haue euerlaſting life. Iohn. iij. Iohn. 3. Thē what néedeth Purgatory? Thou wilt peraduenture ſay, it is true they Purgatory is nedeleſſe. ſhall haue euerlaſtyng lyfe but they muſt firſt go through Purgatory. I aunſwere nay verely. But Chriſt affirmeth and that with an oth, that he which heareth his word and beleueth his father which ſent him, hath euerlaſtyng life. Yea and that he is gone already from death vnto life. Iohn. v. Iohn. 5. wilt thou now ſay that hee ſhall into Purgatory? forſooth if that were true, and the fire alſo ſo hote as our Prelates affirme, then went he not from I forged & famed Purgatory. death vnto lyfe, but rather frō a ſmall death vnto a greater death.

The Prophet ſayth: precious is in 38. the ſight of the Lord the death of his Saintes. Pſal. C. xvi. And S. Iohn. Pſal. 116. ſayth, bleſſed are the dead whiche dye in the Lord. Apocal. 14. but ſurely if Apoca. 14. they ſhoulde goe into the paynefull Purgatory, there to be tormented of fendes, thē were they not bleſſed, but rather wretched.

God ſayth by Moſes Exod. 33. I 39. Exod. 33. will ſhewe mercy to whom I ſhewe mercy and will haue compaſſion on whom I haue compaſſiō. Now if our ſaluation be of mercy and compaſſiō, then cā there be no ſuch Purgatory. For yt nature of mercy is to forgeue, Mercy and Purgatory cannot agree. but Purgatory will haue all payde & ſatiſfied ſo that they twayne bee deſperate and can in no wiſe agrée. And looke how many textes in Scripture commende Gods mercy, euen ſo many deny this paynefull Purgatory.

The Prophet ſayth, hee hath not 40. dealt with vs after our ſinnes neither hath rewarded vs accordyng to our iniquities, but looke how high heauens are aboue the earth, euē ſo high God is mercyfull & forgeueth vs our ſinnes. hath he made his mercy to preuayle ouer them that worſhyppe him. And looke how farre the Eaſt is from the Weaſt, euen ſo farre hath he ſet our ſinnes from vs. Pſal. Citj. And before Pſal. 103. in the ſame Pſalme ye Prophet exhorteth his ſoule to prayſe the Lord, ſaying. Prayſe the Lord (O my ſoule) whiche forgeueth thée all thyne iniquities and healeth all thy diſeaſes. Now if this be true that he ordereth vs not accordyng to our ſinnes, but powreth his mercy ſo plenteouſly vppon vs, if alſo he forgeue vs all our iniquities, why ſhould there be any ſuch Purgatory to purge and tormēt the ſely ſoules, & ſpecially ſith all was for geuen them before?

Wilt thou not call him a ſhrewed 41. creditour whiche after he hath fréely forgeuē his debtour, will yet caſt him in priſon for the ſame debt? I thinke euery man would ſay on this maner▪ God hath forgeuē vs our ſinnes and therfore wil not puniſh vs in Purgatory. It was in his own pleaſure whether hee would forgeue it or not and then of fauour and compaſſion he forgaue it. But now he hath forgeuen it hee doth vnrighteouſly to puniſh his debtour for it. And albeit man repente his forgeuyng and afterward ſue for his debt, yet God can neuer repēt him ſelfe of his mercyable gifts. Roma. xi. Rom. 11. And therefore will he neuer torment vs for our treſpaſſes no nor yet once remember them Ezech. xviij. Heb. x. Ezech. 18.

Sith God forgeueth the greater offences why ſhal he not alſo forgeue 42. yt leſſe? He forgaue fréely much greater offēces vnto the Publicane which knowleged him ſelfe to bee a ſinner. Luke. xviij. then thoſe be for whiche Luke. 18. men fayne that we muſt be tormēted in Purgatory. For there is no ſoule (as they graunt them ſelues) that ſuffreth in purgatory for great crimes & mortal ſinnes. But onely for litle pretie pecca duliās (if a mā may be bold to vſe M. Mores word) and for venial ſinnes. Diſ. xxv. Cap. qualis. He forgaue much greater enormities vnto the théefe, to whom hee ſayd this day ſhalt thou be with me, not in Purgatory, but in Paradiſe. Luke. 23. He Luke. 23. forgaue much greater to Marie Magdalene. Luke. vij. Is his hand now Luke. 7. ſhortned? Is not his power as great as it was? Is he not as mercyfull as euer he was? why leaue we yt ciſterne The thefe went not to Purgatory but to Paradiſe. of liuyng water, and digge vs pittes of our owne which can hold no pure water? Iere. • j. why forſake we Chriſt which hath wholly purged vs & ſéeke an other Purgatory of our own imaginatiō? If thou beleue that Chriſtes bloud is ſufficient to purge thy ſinne, why ſekeſt thou an other purgatory?

S. Paul ſayth: I deſire to be loſed 43. from this body and to be with Chriſt Phil. i.Phil. 1. Ʋerely if hee had thought to haue gone thorough Purgatory hee would not haue bene ſo haſty. For there ſhoulde hee haue had an hote broth and an hartleſſe, and ſo might he rather haue deſired long to haue liued. S. Paule knewe of no Purgatory.And therefore I ſuppoſe that he knew nothyng of Purgatory but that he rather thought (as ye truth is) that death ſhould finiſh all his euils and ſo rowes and geue hym reſt in loſing hym from his rebbellious members whiche were ſolde and captiue vnder ſinne.

Howe a Chriſten man ſhould deſire deathAll Chriſtē mē ſhould deſire death as Paule doth. Phil. 1. not becauſe of their croſſe and trouble whiche they ſuffer in this preſent worlde for then they ſought thē ſelues and their own profite and not the glory of God. But if we will well deſire death, we muſt firſt conſider howe ſore ſinne diſpleaſeth God our father, & then our owne nature and frailtie and our members ſo bounde vnder ſinne that we cā not doe nor yet thinke a good thought of our ſelues. 2. Cor. 3.2. Cor. 3. Then ſhall we finde occaſion to lament our lyfe, not for the troubles that we ſuffer in it, Becauſe dayly we offēd God, therfore we ſhould pray to be diſſolued as Paul dyd. but becauſe we be ſo prone vnto ſinne and ſo continually diſpleaſe God our father. What deſireth he that would lōg lyue, but dayly to heape ſinne vppon ſinne? And therefore ſhould we haue a will to dye bycauſe yt in death our ſinne is finiſhed, and thē ſhall we no more diſpleaſe God our father. Now if we ſhould fayne a Purgatory, it were not poſſible to imagine a greater obſtacle to make vs feare & flye from death. For ſith euery man muſt knowledge him ſelf a ſinner. 1. Iohn. 1.1. Iohn. 1. And not beleue that Chriſtes death were ſufficiēt, but that he muſt alſo go to Purgatory: who ſhould depart this world with a quiet mynde?

45.The wiſeman ſayth: The ſoules of the righteous are in the hande of God. They ſéemed to dye in the eyes of the fooliſh & their end was thought to be payne and afflictiō, but they are in peace. Sapi. 3.Sapien. 3. There is no mā but he muſt néedes graunt me that euery faythfull is righteous in the ſight of God as it is written Abac. ij.Abacuc. 2. the righteous man lyueth by his fayth. And Roma. v.Roma. 5. becauſe we are iuſtified by fayth we are at peace with God thorough our Lord Ieſus Chriſt &c. It is mere fooliſhnes to thinke there is a PurgatoryWhē theſe faithfull or righteous departe, thē ſayth this text that they are fooles which thinke them to be in payne or affliction: for it affirmeth that they are in peace. Now ſith their Purgatory whiche they imagine is payne and affliction, and yet fayne that the righteous onely ſhal enter into it after their death, then are they fooles that ſuppoſe there is a Purgatory, or els this text can not be true.

46.For what entent will God haue vs tormented in Purgatory, to make ſatiſfaction for our ſinnes? verely thē is Chriſt dead in vayne as we haue often proued before. But thinke you not rather that our purgation ſhould be to encreaſe our fayth, or grace, or charitie (for theſe thrée couer the multitude of ſinnes) no verely we can not fayne a purgatory for any ſuch cauſe. For fayth ſpringeth by hearing of the word. Roma. x.Rom. 10. But the Pope ſendeth thē no preachers thether,The Pope ſendeth no preachers into Purgatory. Ergo, theyr fayth can not there be encreaſed. And agayne, payne ingendreth and kyndleth hate againſt God and not loue or charitie. M. More & my Lord of Rocheſter can not agree.Furthermore My Lord of Rocheſter is cōpelled to graunt that the ſoules in Purgatorye obtayne there neither more fayth nor grace nor charitie then they brought in with them, and ſo can I ſée no reaſonable cauſe why there ſhould be a purgatory. Neuertheleſſe M. More ſayth that both their grace and charitie is encreaſed. And ſo may you perceaue that lyes can neuer agrée how wyttie ſo euer they be that fayne and cloke them. For in ſome poyntes they ſhall be founde contrary ſo that at the length they may be diſcloſed.

47. when thou haſt no power to accompliſh the outward fact. For the wiſeman ſayth Prou. xxiij. ſonne geue me Prou. 23.God is fully pacified with thy will thy hart. Now if thy will be vpright and ſo that thou haue a deſire to fulfill the law, then doth God reken that will vnto thée for the full fact. If then through the frayltie of thy members thou fall into ſinne, thou mayeſt well ſay with the Apoſtle Roma. v • j. The Roma. 7. good that I would doe, that do I not: that is, I haue a will and deſire to fulfill the law of God, & not to diſpleaſe my heauenly father, yet that I do not. But the euill which I hate, that do I, that is I do committe ſinne whiche in déede I hate. Now if I hate the ſinne whiche I do, then loue I the law of God whiche forbiddeth ſinne, and do conſent vnto this law that it is good righteous and holy. And ſo the ſinne whiche I hate and yet commit it thorough the frayltie of my members, is not imputed or rekened vnto me for ſinne. Neither will S. Paule graunt that it is I which do that ſinne: but he ſayd: I haue a will to doe good: but I can not performe that will. For I do not that good which I would, but the euill whiche I would not, that do I. Now if I doe that thyng whiche I would not do, then is it not I that do it but the ſinne that dwelleth with in me. I delight in the law of God with myne inward man (that is with my will and minde which is renued with the ſpirite of God) but I ſée an other law in my members which rebelleth agaynſt the law of my mynde and maketh me bonde vnto the law of ſinne which is in my members. So that I we haue a will and minde to obey the law of God, but our ſinfull fleſh will not conſent thereunto. my ſelfe in my will and mynde do obey the law of God (hatyng ſinne as the law cōmaundeth me and not conſentyng vnto it in my mynde & will) but in my fleſh and members I ſerue the law of ſinne, for the frayltie of my members compelleth me to ſinne. Rom. 7.

As by example if I ſée a poore man Example. whiche is not of abilitie to do me any pleaſure, and neuertheles doth all his diligence to ſéeke my fauour & would with hart and mynde geue me ſome acceptable preſēt if he were of power beyng alſo ſory that hee can not performe his will • nd mynde towardes me. Now if there be any point of humanitie or gentleneſſe in me, I will count this man for my frende, and accept his good will as well, as though he had in dede performed his wil. For his habilitie extendeth no further. If his power were better, better ſhould I haue. Euen ſo ſith we are not of God accepteth our good will if we do that in vs is to obey his cō maundementes. power and habilitie to performe the law of God, and yet beare a good hart towardes God and his law, lamentyng our imbecillitie that we can do him no further pleaſure: then will God recount vs not as his enemyes, but as his deare children and beloued frendes. Neither will hee afterward thruſt vs into Purgatory, but as a tender father pardon vs our treſpaſſes, and accept our good will for the full déede.

S. Paule exhorteth vs Gal. vj. that 48. Gallat. 6. we worke well while we haue tyme, for what ſoeuer a man doth ſow that ſhall he réepe, by this may we euidently perceaue that hée ſhall not receaue according to his doing or ſufferyng in Purgatory is nedeleſſe. an other world, and therfore cā there be no Purgatory.

The wiſeman ſayth Eccle. xiiij. 49. Eccle. 14. worke righteouſnes before thy death for after this lyfe there is no méete, that is to ſay ſuccour to bee founde. There are ſome which wil vnderſtād this place & alſo the text in the xlviij. argument on this maner that there ſhould be no place of deſeruyng, but yet there may well bee a place of puniſhment. But this ſolution beſides Some imagine Purgatory to be a place of ſatiſfaction. that it is not grounded on Scripture, is very ſlender. For I pray you wherfore ſhould their inuention of Purgatory ſerue but to bee a place of purgyng, puniſhment, and penaunce, by the which the ſoule ſhould make ſatiſfaction, that it might ſo deſerue to enter into the reſt of heauen?

Bleſſed are the dead which dye in 50, the Lord from hēce forward, yea truly ſayth the ſpirite, that they may reſt frō their labours. But theyr workes folow with them. This text they vſe Apoca. 14, in theyr ſoule maſſes as thoughe it made for Purgatory. But ſurely me thinketh that it maketh much againſt them. For let vs enquire of all the proctours and fautours of Purgatory, whether y• ſoules that muſt be prayed The dead that dye in the Lorde are bleſſed, and therfore are not in Purgatory. for, are departed in the Lord or not? And they muſt néedes aunſwere that they are departed in the Lord, for the vnfaithfull which dye not in the Lord muſt not be prayed for. And therfore muſt they be vpright Chriſten ſoules which are tormēted, for the other are all damned. Now ſayth the text that all ſuch dead as dye in the Lord are bleſſed: but what bleſſedneſſe were that to broyle in Purgatory? And if they would here fayne a gloſe (as their maner is) when they are in a ſtraite euer to ſéeke a ſtartyng hole & ſay that they are bleſſed becauſe they are in a good hope, although they haue not yet the reſt, but muſt ſuffer before in Purgatory: that euaſion will not this text ſuffer, for the text ſayth that they reſt and are in peace as Eſayas alſo ſayth in the. lvij. that the righteous Eſay. 57. (and euery faythfull man is righteous in the ſight of God as we haue often proued before) when he departeth reſteth in peace as in a bed. And Sapiē. iij. it is ſayd that the righteous Sapien. 3. ſoules are in peace: & ſo is it not poſſible that there ſhould be ſuch a paynefull Purgatory.

Thus haue we confuted Raſtell: both his argumentes and alſo ſolutions, for all that he writeth is falſe & agaynſt Scripture. Furthermore, we haue brought in, to proue that there cā be no ſuch Purgatory l. argumētes all grounded on Scripture. And if néede were a mā might make a thouſand of which our Clergy ſhould not be able to auoyde one?

Here I thinke ſome mē will wonder The cōcluſiō of Iohn Frith agaynſt Raſtels booke. that I haue the Scripture ſo full on my ſide becauſe that there are certaine mē, as my Lord of Rocheſter & Syr Thomas More, which by Scripture go about to proue Purgatory: & this is ſure that Scripture is not contrary vnto it ſelfe. Therfore it is neceſſary that we examine the textes which they bring in for their purpoſe, in markyng the proceſſe both what goeth before and what cōmeth after. And then ſhal we eaſely perceaue the truth, & how theſe ij. men haue bene piteouſly deceaued. Firſt I will aunſwere vnto M. More which hath in a maner nothyng but that he tooke out of my Lord of Rocheſter, although he handle it more ſuttelly. And what ſoeuer is not aunſwered in this parte, ſhalbe touched and fully conuinced in the third, whiche ſhall be a ſeuerall booke agaynſt my Lord of Rocheſter.

¶ Thus endeth the firſt Booke.

The ſecond booke which is an aunwere vnto Syr Thomas More.

MAiſter More begynneth M. More begynneth pitifully. with the ſely ſoules of Purgatory and maketh them to wayle and lamēt, that they heare the world waxe ſo faynte in the fayth of Chriſt that any mā ſhould neede now to proue Purgatory to Chriſtē mē, or that any mā could be found which would in ſo great a thyng ſo fully and faſtly beleued for an vndoubted article this. xv. hundred yeare, begyn now to ſtaggar and ſtand in doubt. &c.

Verely me thinketh it a foule faute Frith. ſo ſore to ſtomble euen at the firſt. It were a great blot for him, if he ſhould be compelled by good authoritie to cut of. iiij. hundred of his foreſayd nūber. Now if we can not onely proue that Purgatory in 400. yeare after Chriſt was neither beleued as an article of yt fayth nor yet for an vndoubted truth. he muſt cut of that iiij. hundred yeare, but alſo bryng witneſſe that it was neither at that time beleued for an article of yt fayth nor yet for an vndoubted truth: thē I thinke ye would ſuppoſe this man ſomewhat out of the way. And that will I proue by Gods grace. S. Auſten was foure hundred yere after Chriſt. And yet in his time was it not fully and faſtly beleued for an article of the fayth, no nor yet fully and faſtly beleued to bee true. For hee him ſelfe writeth in his Enchiridion on this maner ſpeakyng of Purgatory. After he expounded the place of Paul. 1. Cor. 3. and had taken this 1. Cor. 3. word fire not for Purgatory, but for temptation and tribulation, he added theſe wordes in the. 69. chapter. It is not incredible that ſuch a thyng ſhuld alſo chaūce after this life, & whether it be ſo or not it may be queſtioned &c. Of theſe woordes may we well perceaue S. Auſten doubted of Purgatory that he counted it not for an article of yt fayth, neither yet for an vndoubted truth for if it had bene an article of ye faith, or an vndoubted truth then would hee not haue ſayd, Poteſt etiā queri, that is to ſay: it may be queſtioned, doubted or moued: for thoſe holy fathers vſed not to make queſtions & doubtes in articles of the fayth among thē ſelues, neither yet in ſuch things as were vndoubted true: they Roma. 4. vſed not to diſpute whether Chriſte dyed for our ſinnes & roſe agayne for our iuſtificatiō, but onely beleued it.

Beſide: that the occaſion why hée wrote the booke entitled Enchiridion was this. There was one Laurētius a Chriſtē man, which inſtantly required of S. Auſten that he would write him a forme of his belefe whiche hée might continually beare in hand and whereunto he ſhould ſticke. Ʋpō this wrote him S. Auſten this litle booke, where in he commaundeth hym not fully and faſtly to beleue (theſe are M. Mores wordes) that there was a Purgatory: but ſayth that it may be queſtioned, doubted or moued whether there be ſuch a place or not. Of this haue we playne euidence that it was none article of yt fayth in S. Auſtens M. More much deceaued in the accomptyng of hys tyme (which was foure hūdred yeare after Chriſt) neither yet vndoubted truth. And ſo may all men ſée that M. More is ſore deceaued and ſet on the ſand euen at the firſt brunte and in the begynnyng of his viage.

His ſecond reaſon that he hath to M. More. proue Purgatory is this. The very miſcreauntes & Idolaters, Turkes, Saracenes and Paynimes haue euer for the moſt part thought and beleued M. Mores ſecond reaſon. that after the bodyes are deceaſed: the ſoules of ſuch as were neither deadly dampned wretches for euer, nor on the other ſide, ſo good but that their offences done in this world haue deſerued more puniſhment then they had ſuffered and ſuſtained there, were purged and puniſhed by payne after the death, ere euer they were admitted vnto their wealth and reſt. And ſo muſt there nedes be a Purgatory.

I aūſwere, if it were lawfull to require Frith. wiſedome in a man ſo wiſe as M. More is counted, here would I wiſh him a litle more wit, for I thinke M. More maketh a falſe and fond argument. there is no wiſeman that will graunt this to be a good argumēt, yt Turkes, Saracenes, Paynimes & Iewes beleue it to be true, Ergo, we muſt beleue that it is true: for I will ſhewe you a like argument. The Turkes, Saracenes, Paynimes & Iewes beleue that we haue not yt right Chriſt, but that we are all damned which beleue in Chriſt. Is it therfore true? ſhal we turne our fayth becauſe they beleue that we be deceaued? I thinke there is no man ſo fooliſh as to graūt him this. But if M. More will haue his reaſō hold, he muſt argue on this maner: The miſcreauntes and infidels Iohn Frith amē deth M. Mores argument. before named beleue that there is a Purgatory & their belefe is true, therfore we muſt beleue that there is a Purgatory. Now foloweth this argument ſomewhat more formally. Here might I put him to the profe of his Minor: which is, that their belefe (in beleuyng Purgatory) is true: which thyng he ſhall neuer be able to proue. But I haue ſuch confidence of the truth on my ſide that I will take vpon me to proue the negatiue, Cut̄ that their belefe is not true as cōcernyng Purgatory. For theſe miſcreauntes Iohn Frith proueth the negatiue to be true. which beleue Purgatory, beleue that there is a Purgatory for vs that be Chriſten: for they beleue that we are fallē from all truth and vtterly dāned. But they thinke that there is a Purgatory for them ſelues wherin they ſhalbe purged & puniſhed vntill they haue made full ſatiſfactiō for their ſinnes committed: but that is falſe, for neither Turkes, Saracenes Paynimes nor Iewes whiche beleue not in Chriſt haue or euer ſhall enter into any Purgatory, but they are all dāned wretches becauſe they beleue not in Ieſu Chriſt. Iohn. 3. Now ſith Iohn. 3. they be deceaued, for they haue no Purgatory, but are all damned as many as beleue not. Alas what blindnes is that to argue that we muſt folow them which are both blynd and out of the right way?

After this diſputeth he by naturall Raſtell had his argumentes frō M. More. reaſon that there muſt be a Purgatory, his diſputation continueth a leafe and an halfe, out of the which Raſtell tooke all his booke. And ſo are all his apparent reaſons diſcloſed before agaynſt Raſtell. Then begynneth he with the Scripture, on this maner.

IT ſemeth very probable and likely M. More. that the good kyng Ezechias Ezechias. for no other cauſe wept at the warning of his death geuen him by the Prophet, but onely for the feare of Purgatory.

The ſtory is written. 4. Kinges. 2. Frith. 4. Kinges. 2 Eſay. 38. And Eſay. 38. Exechias was ſicke vnto the death. And Eſay the Prophete and ſonne of Amos came vnto him ſaying, this ſayth the Lord, diſpoſe thy houſe for thou ſhalt dye and not liue. He turned his face vnto the wall and prayed the Lord ſaying, I beſeche thée Lord, remember I pray thée, how I haue walked before thée in truth and in a perfite hart & haue done that thyng which is pleaſaunt & acceptable before thée. Then Ezechias wept with great cryeng: theſe are the wordes of the text. We cā not perceaue by the text that he was a great ſinner, but rather the contrary, for he ſayth that hee had walked before the Lorde in truth and in a perfite hart, & hath done that thyng which is pleaſaunt and acceptable before the Lord. And therfore it is nothyng lyke that hee ſhould feare Purgatory neither yet hell. Thou wilt peraduēture aſke me, if he wept not for feare of Purgatory, why did he then wepe? I will alſo aſke you a queſtion, and then will A queſtion to Maſter More. I ſhew you my minde. Chriſt dyd not onely wepe, but feared ſo ſore that he ſweat like droppes of bloud runnyng downe vppon the earth, whiche was more then to wepe. Now if I ſhould aſke you why Chriſt feared & ſweate ſo ſore: what would you aūſwere me? A very apt ſimilitude. that it was for feare of the paynes of Purgatory? forſooth he that would ſo aunſwere ſhould be laughed to ſcorne of all the world, as he were well worthy. Wherfore was it then? Ʋerely euen for feare of death, as it playnly appeareth after: for he prayed vnto his Father, ſaying: my father if it be poſſible let this death paſſe fro me. Math. xxvj. So fearefull a thyng is Math. 26. death euen vnto the moſt pureſt fleſh. And euen the ſame cauſe will I aſſigne in Ezechias, that he wept for feare of death and not for Purgatory. Now procedeth he further & promiſeth to proue it by playne euident textes, as it is very needefull for the text that hee alledged before is ſomewhat to farre wreſted and yet will it not ſerue him.

Haue ye not (ſayth he) the wordes M. More. of Scripture written in the booke of the kynges, Dominus deducit ad in feros & reducit: Our Lord bryngeth folke down into hell, and bringeth them thence agayne? But they that bee in that where damned ſoules be, they be neuer deliuered thence againe. Wherfore it appeareth well that they whō God deliuereth and bryngeth thence agayne, be in that part of hell that is Purgatory.

This texte is written in the firſt Frith. 1. Kynges. 2 booke of the kynges and in the ſecond chapter, and they are the wordes of Anna which ſayth: The Lord doth kill & quickē againe: he ledeth downe into hell & bryngeth agayne. Here he thinketh to haue good hold. But ſurely his hold will fayle hym, for in this one text hee ſheweth him ſelfe twiſe ignoraunt. Firſt becauſe he knoweth M. More here ſemeth to be ignoraunt in the Hebrue toung. Gene. 42. not that the Hebrue word, Sheol, doth not ſignifie hell, but a graue or a pitte that is digged. As it is written Gene. 42. Si quid aduerſitatis acciderit ei in terra ad quam pergitis, deducetis canos meos cum dolore ad inferos, that is if any euill chaūce vnto my ſonne Beniamin in the lād whether you go, you ſhall bryng down myne hoore heares with ſorow vnto my graue, not vnto hell nor yet vnto Purgatory, for he thought neither to go to hell nor Purgatory for his ſonne, but thought that he ſhould dye for ſorrow if his ſonne had any miſchaunce.

Beſides that he is cleane ignoraūt M. More 〈◊〉 of the maner of the ſpeakyng of the Prophetes. of the cōmon maner of all Prophetes which for ye moſt part in all Pſalmes, Hymnes and other ſonges of prayſe (as this is) make the firſt ende of the verſe to expounde the laſt and the laſt to expounde the firſt. He that obſerueth this rule ſhall vnderſtand very much in the Scripture although hee be ignoraunt in the Hebrue. So doth this place full well expounde it ſelfe without any imagination of Purgatory. Conferre the firſt part of ye verſe vnto the laſt and you ſhall eaſely perceaue it. The firſt part of the halfe verſe is this. The Lord doth kill, and The Lord doth kill & rayſe again. that expoūdeth the other halfe of this verſe where ſhe ſayth, hee leadeth downe to hell, ſo that in this place to kill and to leade downe to hell is all one thing. And likewiſe in the ſecond part of the halfe verſe, to quicken agayne and bryng agayne is all one thyng. Now if any man be ſuperſtitious that hée dare not vnderſtand this thyng as figurately ſpoken, then may he verifie it vpon them that God rayſed from naturall death as he did Lazarus. Iohn. xj. And all beit no man Iohn. 11. can deny but that this ſence is good and that the text may ſo be vnderſtād, yet in my minde we ſhal go more nye vnto the very and pure truth, if we expounde it thus. The Lord doth kill and quickē agayne, he leadeth downe to hell and bringeth agayne: that is, hee bryngeth men into extreme affliction and miſerie (whiche is ſignified by death and hell) and after turneth not hys face vnto them and maketh them to folow hym. And to this well agréeth the. 78. Pſalme that ſpeaketh Pſal. 78. of the children of Iſrael (which figure his elect Church and congregation.) Theyr yeares paſſed ouer in perpetuall trouble, whē he deſtroyed or killed • hen God ſaith he killeth & doth quicken againe, what the meanyng therof is. them, then they ſought hym, they turned and beſought him buſely. He meaneth not here that he had firſt killed them by temporal death and after their death made them to ſéeke hym: but that he had wrapped them in extreme afflictions and perpetuall troubles, and that he ſore ſcourged them whē they brake his cōmaundements & yet after turned his mercyfull face vnto hym.

Finally, if you will haue the pure vnderſtādyng of this place. Note the wordes of the iij. children Daniell. 3. Daniell. 3. whiche were caſt into the fornace of fire and yet preſerued frō death thorough the mighty hand of God, theyr wordes & ſong was this: Benedicite Anania, Azaria, Miſaell Domino, laudate & ſuperexaltate eum in ſecula: quia eruit nos de inferno, & ſaluos fecit de manu mortis, & liberauit nos de medio ardentis flammae, & de medio ignis eruit nos. That is: blyſſe ye anania, azaria, and miſaell the Lord: prayſe and aduaūce him for euer. For he hath plucked vs out of hell, & hath ſaued vs frō the power of death. He hath deliuered A true interpretatiō of Scripture. vs from the middeſt of the burnyng flāme and hath plucked vs out frō the middes of the fire. Here may you ſée the ſame maner of ſpeakyng & how the laſt ende expoundeth the begynnyng. Theſe childrē ſay that God hath plucked them out of hell, and yet were they neither dāned nor in Purgatory nor dead. But the next part of this verſe expoundeth their meaning which ſayth: he hath ſaued vs from the hand of power of death. So may ye know that to bee plucked out of hell, and to be ſaued from the power of death, are all one thyng. And again where they ſay that God hath deliuered them from the burnyng flamme, and that hee hath plucked them from the middes of the fire, is all one ſenſe as euery child may well perceiue: and therfore is M. More to blame to be ſo A foule fault in M. More. buſie ſeyng he vnderſtandeth not the phraſe and manner of ſpeache of the Scripture.

THen bryngeth hee in the Prophet M. More. Zachary which ſayth. Tu quo que in ſanguine Teſtamenti tui eduxiſti vinctos Zacharie. tuos de lacu in quo non erat aqua. Thou haſt in the bloud of thy Teſtament brought out thy bounden priſoners out of the pitte or lake in which there was no water. Now in hell is there no redemption, and in lymbo patrum the ſoules were in reſt? wherfore it appeareth clerely that thoſe priſoners whiche hee brought out of their payne, hee brought onely out of Purgatory.

This text is ſpoken Zachary. 9. for Frith. a full aunſwere of this text I néeded no more but to bring the authoritie of Zacharie. 9 my Lord of Rocheſter agaynſt hym. For hee expoundeth the place of the Pſalme. 66. for Purgatory, whiche Pſal. 66. ſayth. Tranſiuimus per ignem & aquam & adduxiſti nos in refrigeriū, we haue gone thorough fire and water & thou haſt brought vs into coleneſſe: If this text of the Pſalme ſerue for Purgatory which ſayth that there is both fire and water, as my Lord of Rocheſter doth affirme & bringeth alſo Origine to confirme it, then can not this place of Zacharie ſerue, whiche ſayth that there is no water. And ſo muſt M. More néedes bee ouerſene, for Origene and Rocheſter bee able to wey vp him. Here might I ſay vnto thē More and Rocheſter can not agree. both that they ſhould firſt agrée with in thē ſelues and then would I ſhape them an aūſwere. Howbeit I know my part ſo ſure that I will confute them both, and proue that neither other place ſpeaketh any thyng of this paynfull Purgatory that the deſcribe. But my Lord of Rocheſters authoritie ſhall be differred vntill the thyrd part whiche ſhalbe a ſeuerall booke agaynſt hym.

This place verely approueth not How the ſauyng of the Prophete Zachary is to be vnderſtand. Purgatory but ſheweth the vertue of Chriſtes redemption which through his bloud redemed his captiues & priſoners that is to ſay them whom hee foūd bound with the ſtrōg bondes of ſinne to euerlaſtyng damnatiō which were ſubiectes vnto the deuil and the extreme enemyes of God, but why calleth hee them his? verely becauſe they were choſen in Chriſt Ieſu before the begynnynge of the worlde, that they with him and through hym ſhould enioy the euerlaſtyng inheritaunce of heauen. Why are they called bounde and priſoners? Surely becauſe they were captiues, boūde and impriſoned vnder the deuill through the ſinne that Adā committed. Roma. Roma. 5. v. why ſayth he that he deliuered thē out of the pitte where in is no water? Forſooth that is euen as much to ſay, as hee deliuered them out of hell and from eternall damnation. Thou wilt An obiectiō and aunſwere therunto. happely ſay, hee deliuered them not out of hell and from eternall damnation, for his priſoners that is to ſay, they yt ſhalbe ſaued neuer came there. I aunſwere, that they ſhould without doubt haue gone thether & haue bene dāned perpetually, except that Chriſt by his death had deliuered and loſed them. And therefore ſayth the Scripture that Chriſt deliuereth vs out of hell, becauſe he ſaueth and deliuereth vs that we come not there, which els ſhould ſurely enter into it for euer. It is alſo a common maner of ſpeach among vs, if a man ſhould go to priſon for debt or any ſuch matter, & one of his frendes come in yt meane ſeaſon which pacified the aduerſaries & payeth that debt, then may we well ſay, that he hath deliuered this man out of priſon although hee came not there, but ſhould haue gone thether. And likewiſe when we ſay that ſuch a mā hath deliuered his frend from the galowes, we meane not that he was all ready hanged, for then were the deliueraūce to late but we meane that he deliuered him that hee ſhould not be hanged. Furthermore if a mā might A queſtion to maſter More. bee bold to aſke M. More whether Chriſt haue redemed, looſed and deliuered him in the bloud of his Teſtament? I thinke he would aunſwere yea. Now if we ſhould aſke him further, from whence he hath deliuered him? I am ſure he is not ſo ignoraunt as to ſay that Chriſte hath deliuered him from Purgatory, but euen that be hath deliuered him from eternall death and damnation. And ſo hath Chriſte deliuered vs from the pytte wherin is no water, that is to ſay, frō hell and euerlaſtyng damnation, not yt we were in hell all ready (although we were bound vnder ſinne and ready to be caſt therein, but becauſe we ſhould not enter into hell. This is the pure vnderſtandyng of the texte. Here might I diſpute wt him both of A true and plaine expoſition of the prophet Zachary. hell & of Limbus patrum but becauſe I wilbe as ſhort as poſſible is I will deferre yt vntil an other occaſiō yt I may reaſon with hym ſomewhat at large.

AN other place is there alſo in M. More. the old Teſtament that putteth Purgatory quyte out of queſtion. For (ſayth he) what is playner then the places whiche in the booke of the Machebees make mention of Machabeus. the deuoute remembraunce, prayour, aſmoſe & ſacrifice to be done for ſoules, when the good and holy mā Iudas Machabeus gathered money among the people to buy ſacrifice withall to be offered vp for the ſoules of them that were dead in the battaile. What ſhift finde they here? Surely a very ſhameleſſe ſhift Sore ſpo •… of M. More. and are fayne to take them to that talkyng which is their ſhote anker alway, when they finde the ſtorme ſo great that they ſee their ſhyppe goeth all to wracke. For firſt they vſe to ſet ſome falſe gloſſe vnto the text, and if that helpe not, then fall they to a ſhameles boldnes, and let not to deny the Scripture and all.

The place whiche hee reciteth is Frith. written. 2. Macha. 12. And to ſay the 2, Mach. 12 truth, yt booke is not of ſufficiēt authoritie to make an article of our fayth: neither is it admitted in the Canō of the Hebrues. Here he obiecteth that the Church hath allowed it, and the holy Doctours, as S. Hierome. S. Auſtine and ſuch other I aunſwere: S. Hieromes mynde is opened vnto vs by the Epiſtle which he wrote before yt Prouerbes of Salomō, his wordes are theſe. Sicut Iudith & Tobie Machabeorum libros, legit quidem cos eccleſia, ſed inter canonicas Scripturas non recipit, ſic & haec duo volumina legat ad aedificationem plebis, non ad authoritatem eccleſiaſticorum dogmatum confirmandum. That is lyke as the Church The bokes of the Machabees are not in the Canon of yt Hebrues. doth read the bookes of Iudith, Tobias, & the Machabées, but receaueth them not amōg the canonicall Scriptures, euen ſo let it read theſe twoo bookes (he meaneth the booke of Sapience and Eccleſiaſticus) vnto the edifieng of the people, and not to confirme the doctrine of the Church therby. And it is nothyng lyke that S. Auſten ſhould diſſent from S. Hierome, for they were both in one tyme, yea & S. Hierome out lyued S. Auſten. And therfore the Church could not admit any ſuch bookes either before S. Auſtens tyme or in his tyme, but that S. Hierome ſhould haue knowne of it. And ſo may you gather that if S. Auſten allow theſe bookes, or els ſay that the Churche hath allowed them, you may not vnderſtād that they haue allowed and receaued them as canonicall Scriptures, for then you make S. Hierome a lyar. But thus you muſt vnderſtād it, that they haue receaued them to be read for the edifying of ye people, and not to confirme the doctrine of the Church or articles of the fayth thereby, according to S. Hieromes expoſitiō. Now may you ſée that our ſhote anker (as he called it) is ſo ſtrōg that all his ſtormes and waues can not once moue it, for we deny not but that the booke is receaued of the church to be read, and we ſhew by S. Hierome for what entent it is receaued and read, not to proue any article of our faith therby, but onely to order our maner of liuyng therafter in ſuch poyntes as are not repugnaunt vnto the canonicall Scripture.

But yet for this once, to do the mā pleaſure we will let ſlyppe our ſhote anker & take the ſeas with him. And for all their furious wyndes and frothy 〈◊〉 . waues, we wil neuer ſtrike ſayle, ſo ſtrong is our ſhyp and ſo well ballaunced. Be it in caſe that this booke of the Machabées were of as good authority as Eſay: yet can he not proue this fury and paynefull Purgatorye therby. For it ſpeaketh not one word neither of fire nor payne, but it ſpeaketh of a ſacrifice offred for the dead, yt they might be loſed frō their ſinnes becauſe there is a reſurrectiō of yt ded. which may wel be without any paine or fire. So that this concluſion is very The meaning & true expoſition of the Machabees touching purgatory. bare and naked? It is good to offer ſacrifice for the dead that they may be looſed from their ſinnes, Ergo, there is a ſenſible fire which doth puniſhe the holy and choſen people of God. I am ſure there is no child, but he may perceaue that this argument is naught.

Beſides that is to bee doubted 〈◊〉 . whether Iudas did wel or not in offering this ſacrifice. And therfore ought we not of a fooliſh preſumption to ſolow his facte vntill we knowe how it was accepted. Peraduenture thou wilt ſay that the déede is commended in the ſayd text, where it ſayth: But becauſe he conſidered that they which with godlynes had entred their ſléepe (that is their death) had good fauour layd vp in ſtore for them, therefore is the remēbraunce to pray for the dead holy & wholeſome, that they may be looſed from their ſinnes. I aunſwere, that the perſons whiche were ſlayne in the battayl for whom this prayer & ſacrifice was made, were founde to haue vnder their clokes oblations of idols which were at Iamniam, & for The ſlaughter of the Iewes was is for idolatry. that cauſe were they ſlayne as it is playne in the text, yea and all the hoſt prayſed the right iudgement of God. Now theſe men that were ſo ſlayne were damned by the law. Deut. vij. whiche ſayth. The images of their Deutro. 7. Gods thou ſhalt burne with fire, & ſée that thou couet not the ſiluer or gold yt is on them nor take it vnto thée leſt Iudas Machabeus was deceaued in hys ſacrifice. thou be ſnared therewith, for it is an abomination vnto the Lord thy God. Bryng not therfore the abomination vnto thine houſe leſt thou be a dāned thing as it is: But vtterly defie it and abhorre it for it is a thyng that muſt be deſtroyed. Of this may we euidētly perceaue, that albeit Iudas dyd this thyng of a good mynde, yet was he deceaued, for his ſacrifice could nothyng helpe them ſith they were damned by the law, and entred not their ſlepe with godlyneſſe as he ſuppoſed.

Furthermore it is euident that the 〈◊〉 . Iewes had ſacrifices for the ſinnes of them that liued. Leuit. 4. 5. 6. &c. But how knew they that theſe ſacrifices would extende them ſelues vnto the ſinnes of the dead? And they were cō maunded vnder the payne of curſing that they ſhould adde nothyng vnto the word of God. Deut. 12. Ʋerely it Deut. 12. is lyke that the Prieſtes euen at that tyme ſought their owne profite, abuſed the ſacrifices, & deceaued the ſimple people.

M. More alſo ſayth, that the money 4 was ſēt to buy ſacrifices which ſhoulde be offered for the ſinne of the ſlayne. Now knoweth euery Chriſten that all maner of ſacrifices & offeryngs were nothyng but figures of Chriſt which ſhould be offered for the ſinne of his people. So that when By Chriſtes death all ſacrifices ceaſed. Chriſt came, all ſacrifices & oblations ceaſed. If thou ſhouldeſt now offer a calfe to purge thy ſinne, thou were no doubt iniurious vnto the bloud of Chriſt, for if thou thought his bloud ſufficiēt, then wouldeſt thou not ſéeke an other ſacrifice for thy ſinne.

Yea I will go further with you 5 there was not one ſacrifice in the old Teſtamēt that purged or tooke away ſinne. For the bloud of oxē or goates can not take away ſinne. Heb. x. But Heb. 〈◊〉 . all the ſacrifices which were thē offered, did but ſignifie that Chriſt ſhould come and be made a ſacrifice for vs, which ſhuld purge our ſinne for euer. Now were their ſacrifices and oblations inſtitute of God and yet could they not take away ſinne: but onely No ſacrifice cā take away ſinne but onely the ſacrifice made by Chriſt. ſignified that Chriſt through his bl • d ſhould take it away. What madnes then is come into our braynes that we thinke that our oblations whiche are ordained but of our owne imagination ſhould take away ſinne?

What if Iudas gathered ſuch an 6 offeryng in the old Teſtamēt, ſhould it then folow that we muſt doe ſo to, which know that Chriſt is come and that all oblations are ceaſed in hym? ſhall we become Iewes and go backe agayne to the ſhadow and ceremonie ſith we haue the body and ſignificatiō The holieſt men haue fallen. whiche is Chriſt Ieſue? Be it that Iudas were a holy man, might he not do yet amiſſe? Be it in caſe that he dyd well, ſhall we therfore ſtraight wayes out of his worke ground an article of our fayth? Dauid was an holy man & yet committed he both murther and aduoutry ſhal we without further enſearchyng the Scriptures ſtreightwayes folow his example? Abraham was an holy man and was commaū ded of God to offer his owne ſonne: ſhall we offer our children therfore? Gedſon and Ioſue deſtroyed the vnfaythfull Kyngs and Princes and did well and were prayſed of God. Muſt we do ſo to? And wherfore ſhall we The example of Iudas Machabeus is profitable to ye church, and therfore it muſt be folowed. more felow the example of Iudas thē of the other? Shall I tell you why? Ʋerelye for this example of Iudas bringeth money vnto our ſpiritualty. Theſe xij. thouſād drachmas ſhyne ſo bright in their eyes, yt without other cādle lanterne or ſpectacles they haue eſpyed an article of our fayth: you may not conſider that they haue taken this text of. xij. thouſand drachmes for an Epiſtle in ſoule maſſes, for then peraduēture you might fall into ſome ſhrewed ſuſpection, that they ſhould do it of couetouſnes, which faulte can not be eſpyed in our ſpiritualtie, as you know well inough.

He that holdeth any ceremony of 7. the law as neceſſary, is boūd to kéepe and fulfill the whole law. This is euident of Paul. Gal. 6. where he ſayth, Gallat 6. If ye be circumciſed, then are ye debtours to fulfill the whole law. That is if ye put any confidence in circumciſion or recounte it as neceſſary (for els it is of it ſelfe, neither good nor euil) then make you your ſelues boūde vnder the law which burthen neither we nor our fathers could beare, and tempt God. Act. xv. And this ſacrifice Actes. 15. of Iudas was but a ceremony & ſignified yt Chriſt ſhould with his bloud Raſtell. quench our ſinnes. Ergo, he that keepeth or coūteth this ceremony as neceſſary (as are all the articles of the fayth) doth captiue him ſelf vnder the law and tempteth God to ſpeake no more ſharpely.

Yet will I go a litle nere vnto you. 8. Iudas hym ſelfe beleued not yt there was a Purgatory. For in the tyme of The ſcholemē ſay that in the tyme of the olde Teſtament there was no Purgatory. the old Teſtament there was no purgatory as the Scholemen graūt themſelues but onely a place of reſt which they called Limbus patrum: wherfore they are pitiouſly deceaued that will proue Purgatory by the textes of the old Teſtament, ſith, as they ſay themſelues, there was no Purgatory at that tyme.

Finally, I cā not finde a place that 9. of it ſelfe more properly cōfuteth this phantaſticall Purgatory, then doth this ſame texte whiche they ſticke ſo ſore to, imaginyng that it ſtabliſheth Purgatory. The text ſaith on this maner, except hee had hoped that they which were ſlayne ſhould riſe agayn, It ſhould ſéeme voyde and in vayne to pray for the dead. If you fayne a Purgatory, thē muſt this text néedes be falſe: for be it in caſe that the dead ſhould not riſe agayne. Now ſayth the text that it were voyde & in vayne to pray for the dead if they ſhould not riſe agayne. But if there were a Purgatory wherein they ſhould be purged and puniſhed in the meane ſeaſon: then were it not in vayne to pray for them to deliuer them out of that payne, but rather very frutefull and neceſſary although they ſhould neuer ryſe agayne. And therfore if this text be of authoritie, is it impoſſible that there ſhould be any Purgatory, neither is there any text that in my iudgement can better vndermine Purgatory and make it fall.

Peraduenture you deſire to know my mynde in this place, and that I ſhould expoūd vnto you what Iudasment A declaration of the meanyng of Iudas Machabeus in offeryng hys ſacrifice for the dead. in his oblatiō ſith he thought of no Purgatory as yt foreſayd text doth well ſpecifie. Ʋerely I thinke that Iudas beleued that there ſhould be a reſurrection, as this text prayſed hym, ſaying, thinkyng well and deuoutly of the reſurrection. For among the Iewes there were many that beleued not the reſurrection of our fleſh, and they that beleued it were yet ſo rude and ignoraūt, that they thought they ſhould ryſe but to obtayne a carnall kyngdome & haue their enemyes ſubdued vnder them without rebellion. And thereto ſticke the Iewes vnto this day. And it is moſt lyke that this ſhould be his meanyng, we ſhall all ryſe agayne, and poſſeſſe this land in peace, and theſe men which are ſlaine are out of the fauour of God becauſe they haue contrary to the law. Deut. Deut. 7. vij. Take of the idols oblations, therfore is it beſt that we ſend a ſacrifice vnto Ieruſalem to pacifie the wrath of God towardes them, leſt whē they riſe againe the Lord ſhould ſend ſome plague amongeſt vs for their trāſgreſſiō which they committed while they were here lyuyng. If any mā can better Iudas Machabeus thought of no Purgatory. geſſe I am wel cōtent to admit it, but this is playne inough: he thought that this ſacrifice could not helpe thē before they ſhould riſe agayne, which doth fully deſtroy Purgatory. For where he ſayth that it were voyde & in vayne to pray for the dead excepte they ſhould ryſe agayne: Is euen as much to ſay vnto hym that hath any witte as that this prayer & ſacrifices can do them no good before they be riſen agayne from death: for els were it not in vayne to praye for them although they ſhould neuer ryſe agayn. As by example, if I ſay to a man that he ſhall neuer obtayne his purpoſe except he ſhould ſue to the kings grace, it is euen as much to ſay to a mā that hath any wytte, as he ſhall neuer obtaine his purpoſe before he hath ſued to the kynges hyghnes.

Maſter More goeth about to ieſt M. More is like to be proued an inſipient. them out of countenaunce which ſay that the booke of Machabées is not autētike becauſe it is not receaued in yt Canon of the Hebrues and ſayth that by this reaſon we may alſo denye the booke of Sapience & proue our ſelues inſipientes: but verely, if he admitte the booke of Sapience to be true and autentike, I feare me it will go nye to proue hym an inſipient for grauntyng that there is a Purgatory. Read the. 45. argument agaynſt Raſtell, & then iudge whether I ſay true or not.

Hetherto haue I let ſlyp our ſhoteanker and haue runne the Seas with hym, grauntyng him for his pleaſure that this booke ſhould be of as good authority as Eſay. Not that the Church or holy Doctours, or any wiſe man ſuppoſeth it of ſo good authoritie, but onely to ſée what concluſion might be brought vpon it (that once graūted.) And if any man would require my Iohn Frithes iudgement of y• bookes of the Machabees. iudgement as concerning this booke, I would ſhortly aunſwere that either this booke is falſe and of no authoritie, or els that Chriſt & his Apoſtles all holy Doctours & Scholemen therto are falſe and without authoritie. For he that admitteth prayers and ſacrifice to be done for the dead, yea & alſo affirmeth that they are holy and whole ſome for ſuch ſinnes as are dā ned by the law of God (which are in déede very mortall) doth not he agaynſt the word of God, yea and alſo agaynſt the cōmon conſent of all mē? But this booke doth ſo: which admitteth prayer and ſacrifice to bée done for the dead that were ſlayne in the battayle for theyr offence, yea and alſo damned by the law. Deut. 7. Now conclude your ſelues what ye thinke of this booke.

Thus much hath M. More brought (to proue his purpoſe) out of the old Teſtament and I thinke ye ſée it ſufficiently aunſwered. And now he entendeth to proue hys Purgatory by good and ſubſtaunciall authoritie in the new Teſtament alſo.

FIrſt let vs conſider (ſayth Maſter M. More. More) the wordes of the bleſſed Apoſtle and Euangeliſt. S. Iohn. 1. Iohn. 5. where he ſayth. Eſt peccatum ad mortem, non dico vt pro eo roget quis. There is ſayth hee ſome ſinne that is vnto the death, I byd not that any man ſhould pray for that, this ſinne as the interpreters agree is vnderſtād Deſperatiō and impenitency are damnable ſinners. of deſperation and impenitēce, as though Saint Iohn, would ſay: that who departe out of this world impenitent or in deſpayre, any prayer after made can neuer ſtand hym in ſtede. Then it appeareth clearely that S. Iohn meaneth that there are other whiche dye not in ſuch caſe for whom hee would men ſhould pray, becauſe that prayer, to ſuch ſoules may be profitable. But that profite can no man take beyng in heauen where it needeth not, nor beyng in hell where it boteth not, wherefore it appeareth that ſuch prayer helpeth onely for Purgatory, which thou muſt therfore nedes graunt except thou deny S. Iohn.

The text is written. 1. Iohn. 5. Frith. 1. Iohn. 5. which ſayth: there is a ſinne vnto the death, I byd not that any man ſhall pray for that. In this place doth M. More vnderſtād by this word death, temporall death, and then he taketh his pleaſure. But we will deſire hym to looke two lynes aboue, and not to ſnatch one péece of the text on this faſhion. I will rehearſe you the whole text and then ye ſhal heare myne aunſwere. The text is this, if any man perceaue that his brother doth ſinne, a ſinne not vnto yt death, let him aſke and he ſhall geue hym lyfe, to them that ſinne not vnto death. For there is ſome ſinne that is vnto death I bid not that any mā ſhould pray for that. Now marke myne aunſwere. Death and life be contrary and both wordes are in this text, therfore if you vnderſtand this woord death for temporall death, then muſt you, alſo vnderſtand by this word life, temporall lyfe. And ſo ſhould our prayer reſtore men agayne vnto temporall lyfe. But I enſure you, M. More taketh this word M. More is confuſe in the interpretation of the ſcriptures. death ſo confuſedly that no mā can tel what he meaneth. For in one place he taketh it for temporall death, ſaying: who ſo depart out of this world impenitent. &c. And in an other place he is compelled to take it for euerlaſtyng death. Therfore will I ſhewe you the very vnderſtandyng of yt text. And better interpreters deſire I none then Chriſt him ſelfe which ſayd vnto the Phariſeis, euery blaſphemy ſhall be forgeuen, but yt blaſphemy againſt the holy ghoſt (which S. Iohn calleth a ſinne vnto the death) ſhall neuer be forgeuen, but is giltie vnto euerlaſtyng damnation. Marke. iij. what ſinne or blaſphemie is this? verely Marke. 3. yt declareth S. Marke, ſaying. They What blaſphemy and ſin againſt the holy ghoſt • s. ſayd that he had an vncleane ſpirite yt was yt ſinne vnto death euerlaſtyng, that was the ſinne, that ſhould neuer be forgeuen. He proueth ſo euidently vnto thē that his miracles were done with yt ſpirite of God, that they could not deny it. And yet of an hard and obſtinate hart, euen knowyng the contrary, they ſayd that he had a deuill within hym. Theſe Phariſeis dyed not forth with, but lyued peraduenture many yeares after. Notwithſtā ding if all the Apoſtles had prayed for theſe Phariſeis whiles they were yet lyuing, for all that their ſinne ſhould neuer haue bene forgeuen them. And truth is that after they dyed in impenitencie and deſperation, which was the frute of that ſinne, but not the ſinne it ſelfe.

Now ſée ye the meanyng of this The pure vnderſtanding. text, and what the ſinne vnto death or agaynſt the holy ghoſt is. If any man perceaue his brother to ſinne a ſinne not vnto death, that is not againſt the holy ghoſt: let him aſke and he ſhall geue him life, that is, let him pray vnto God for his brother and his ſinne ſhalbe forgeuen him. But if he ſée his brother ſinne a ſinne vnto death, that is, agaynſt the holy ghoſt, let him neuer pray for him for it boteth not. And ſo is not the text vnderſtand of prayer after this lyfe (as M. More imagineth) but euen of prayer for our brother which is lyuing with vs.

Notwithſtanding this ſinne is not lightly knowne, excepte the perſon knowledge it hym ſelfe, or els the ſpirite of God opē it vnto vs. Therfore may we pray for all men, except we haue euident knowledge that they haue ſo offended as is before rehearſed. And this is his text taken from him wherwith he laboureth to proue Purgatory.

What ſay they to the wordes of M. More. Apoca. 5. S. Iohn Apoc. 5. I haue heard (ſayth he) euery creature that is in heauen and vppon the earth and vnder the earth, and that be in the Sea and all thynges that be in them, all theſe haue I heard ſay, benediction, and honour, and glory and power for euer be to him, that is ſitting in the throne and vnto the lambe. By the creatures in heauen hee meaneth aungels. By the creatures vpon the Note. earth, he meaneth men. By the creatures vnder the earth, he meaneth the ſoules in Purgatory. And by the creatures in the Sea hee meaneth men that ſayle on the Sea.

By this text I vnderſtand not onely Frith. aungels and men, but alſo heauen and earth and all that is in them, euē all beaſtes, fiſhes, wormes, and other creatures & thinke that all theſe creatures do prayſe the Lord. And where he taketh the creatures vnder yt earth for the ſoules in Purgatory: I take 〈◊〉 and More doth not agree. it for all maner of creatures vnder yt earth, both wormes vermine and all other. And where he draweth the text and maketh the creatures in the ſea, to ſignifie men that are ſayling on the Sea: I ſay that the creatures in the Sea do ſignifie fiſhes, and ſuch other thyngs, and that S. Iohn by this textment euen playnly that all maner of thynges geue prayſe vnto God and the lambe, yea and I dare be bold to adde that euen the very deuils & damned ſoules are compelled to prayſe hym. For their iuſt puniſhment commendeth his puyſaunt power & righteouſnes. Neither néedeſt thou to wōder or thinke this any new thyng, for Dauid in the 148. byddeth Serpentes beaſtes and byrdes to prayſe the Lord, as it is alſo written Dani. iij. And Paule ſayth Roma. 8. All maner A▪ true expoſition of the Scripture. of creatures long for our redemption and prayſe God for it, yea and mourne that the laſt day is not yet come that the elect children of God might enter into reſt: for then ſhall alſo thoſe creatures be deliuered frō their corruptiō and bondage into the libertie and glory of the children of God. Now iudge Chriſten reader whiche ſentence ſtandeth moſt with the Scripture and glory of God.

Doth not the bleſſed Apoſtle. M More. S. Peter as it appeareth. Actes. ij. ſay of our Sauiour Chriſte in this wiſe. Quem Deus ſuſcitauit ſolutis doloribus inferni. In theſe woordes he ſhewed that paynes of hell were loſed: but thoſe paynes were not the paynes of damned ſoules. And in limbo patrum there was no payne, Ergo, it was the payne of Purgatory which he looſed.

Alas what ſhall I ſay? I am in a Frith. maner compelled to ſay that this mā wandreth in wilfull blindneſſe. For els were it not poſſible that he ſhould erre ſo far as to bring in this text for hys purpoſe. The woordes of Peter are theſe: Ye men of Iſraell heare theſe wordes, Ieſus of Nazareth a man ſet foorth of God for you wyth powers, wonders, and tokens which God hath done by hym among you, as (you your ſelues know) after he was deliuered by the purpoſed counſell and foreknowledge of God, and you receyued hym of the handes of the wicked, ye crucifyed and kylled him whom God hath rayſed, diſſoluing the paynes of death: for it was impoſible that he ſhould be ſubdued of it. Here in ſtead of theſe wordes More purpoſely corrupteth the ſence of the Scripture. The paynes of death, he ſetteth the paynes of hell (as it is moſt like) euē of a purpoſed deceit. For albeit the mā would not take the payne to read the gréeke, yet if he had but once looked vpon the tranſlation of hys olde frende and companion Eraſmus, it would haue taught him to haue ſayd, ſolutis doloribus mortis, that is, diſſoluing the paynes of death, according to the Gréeke, and very woordes of Luke which wrote theſe actes in the gréeke tongue.

And albeit the old tranſlation vſeth thys worde Infernus which is diuerſly taken in ſcripture, both for death, for a graue, & for hell, yet in this place is maiſter More wythout excuſe which calleth it hell in our Engliſh tongue. For albeit the woord of it ſelf were indifferent in the Latine, yet it is not indifferent in the Engliſh: for there is no Engliſh man that taketh thys woord hell, eyther for death, or for a graue, no not maiſter More himſelf. For firſt he tranſlateth the text falſely More falſely deſcāteth vppon the Scriptures. calling it hell, and then he deſcanteth on a falſe ground, and calleth hell, not death but purgatory: when S. Peter brought in theſe wordes for no other purpoſe but to proue yt Chriſt was riſen from death through the power of hys Father, meaning, that God the Father dyd rayſe hys Sonne Chriſt notwythſtanding the ſorowfull paynes and panges which he ſuffred vnto yt death, for it was impoſſible that Chriſt ſhould be vtterly ſubdued of death. So that thys text proueth no more purgatory, then it proueth that maiſter More was hyred of the ſpiritualty to defend purgatory. Beſides M. More a proctour for Purgatory. that, if it ſhould ſerue for Purgatory (which no wiſe man wil graunt whē he ſéeeth the proceſſe of the Text) it ſhould proue nothing, but that Chriſt ſhould lye in the paynes of purgatory vntill God hys Father had holp him out: for the paynes▪ which he ſpeaketh of were Chriſtes paynes, which no man can deny if he read the Text. But what a fond opinion were that, to fayne that Chriſt which was without ſinne, ſhould be tormented in the paynes of purgatory.

The bleſſed Apoſtle Paule in his M. More. 1. Cor. 3. firſt epiſtle to the Corinthians the third chapter, ſpeaking of our ſauiour Chriſt the very and only foundation of all our fayth and ſaluation, ſayth: If any man builde vpon this foundation gold, ſiluer, precious ſtones, wood, hay, or ſtrawe, euery mans worke ſhall be made open, for the day of the Lord ſhall declare it, for in the fire it ſhalbe ſhewed, & the fire ſhall proue what maner of thyng euery mans worke M. More would faine proue a purgatory. is. If any mans worke that he hath builded thereon do abide, he ſhall haue a reward: if any mans worke burne, he ſhall ſuffer harme, but he ſhalbe ſafe, but yet as by fire. And finally he concludeth that thys woord fyre, muſt néedes ſignifie the fyre of Purgatorye.

He that conſidereth the order or F • ith. proces of the text ſhall eaſely perceiue that thys man erreth: for the Text ſpeaketh of the preachers, & blameth the Corrinthians that they made ſuch ſectes and diſſentions among them ſelues, for one ſayd that he was Paules man, and held on hys ſide: an other ſayd that he was Peters man: the thirde did ſticke to Apollo, and ſo foorth, euen as our friers do now a dayes, one ſect holdeth on S. Fraunces, an other of S. Dominike, the thyrd of S. Auſten. &c. S. Paule rebuketh theſe ſectes, & called the perſons carnall, commaunding them to take Chriſt for theyr head, & to cleaue onely to him: and as for Apollo, Peter, and Paule he ſayth, that they are but miniſters of the woord▪ euery mā according to the gyfte geuen hym of God, the one more, the other leſſe.

Paule planted Apollo watred, that is, Paule ſet the Corinthians in the ground of Chriſtes fayth, and then came Apollo and preached them further of Chriſt, and comforted them to abide in the way which they walked in: howbeit it was onely God that made them proſper in the woord and gaue the encreaſe. Neuertheles euery He ſhal laboreth much in Gods by 〈◊〉 nyard ſhall receaue much. &c. man ſhall receaue according to his labour: if he preach much, the more ſhall be his reward: if he preach litle, therafter ſhall he be rewarded. For we are Gods workmē to preach hys worde, and you are Gods huſbandry whom we muſt till and dreſſe in declaring you the woord and perpetuall will of God: you are become Gods building thorough the grace of God which he hath geuen me, whome we muſt frame and ſo couch by the word of God, that we may make of you a temple of liuing ſtones. Lyke a wiſe woorkemaiſter haue I layd the foundation, for I firſt beganne to preach you Chriſt. Now commeth there an other and buildeth vpon this my foū dation entendyng to inſtruct you further in the wayes of Chriſt. But let euery mā take hede how he buildeth or preach vnto you, for no man cā lay any other foundation then is layed already, for all our buildyng and preachyng leneth onely on this pointe and principall ſtone, to declare vnto you what Chriſt hath done for you.

If any builde on this foundation What it is to builde on gold, ſiluer or precious ſtone. gold, ſiluer, or precious ſtones, that is: if any man preach purely the word of God, which is likened to gold, ſiluer, and precious ſtones becauſe that as theſe are not conſumed with matteriall fire, but rather made more pure, euen ſo the pure word of God ſuffreth neither hurt nor damage in ſpirituall fire, that is temptation and perſecution.

Or els if any man build vpon this What it is to buyld on wood, haye or ſtubble. foūdation woode, hay, or ſtubble, that is, if a man of good entent (but yet thorough ignoraunce) preach and teach you to ſticke vnto ceremonies & mēs traditions (although they ſéeme neuer ſo glorious) and to ſuch thynges as are not groūded on Scripture (as S. Cyprian taught and defended to Cyprian. rebaptiſe hym, that was once Baptiſed and after fallen into hereſie, yea & many Byſhops conſented vnto hym, yet was it ſurely a great errour) this is woode, haye and ſtubble that cā not endure the fire of temptation & lyght of Gods word.

Euery mans worke ſhalbe declared for the day ſhall open it. Albeit it proſpere for a ſeaſon in the darke and can not be perceiued, yet whē the day commeth, which is the light of Gods worde, it ſhalbe eſpyed and iudged. The day ſhal open it that ſhalbe reuelated in fire, and the fire ſhall proue euery mans worke what it is. Fire ſignifieth temptation, tribulation, perſecution &c. whiche ſhall proue euery mans workes. If any mans worke that hee hath builded doe abyde this How euery mans work is tryed by fire. fire, that is, if the word that a man hath preached do abyde all aſſaultes & temptatiōs, it is a token that they are ſurely grounded on the Scripture of God, and then ſhall the preacher receiue his reward. If any mans worke be burnt, that is if the preachers wordes will not abyde the tryall and light but vaniſh away, then is it a token that they are not well grounded on Scripture, and ſo ſhall he ſuffer hurt, for it ſhalbe a great croſſe and vexation to the preachers hart that he hath bene ſo deceiued hym ſelfe and hath alſo ledde other into his errour. Notwithſtādyng he ſhalbe ſaued, becauſe of his fayth in the foundation, which is Chriſt, and his ignoraunce ſhalbe pardoned ſith he erreth not of a malicious purpoſe but of a good zeale. But yet ſhall it be as it were a fire to him, for it ſhall greue his hart to ſée that he had laboured in vayne, and that hee muſt deſtroy the ſame which he before through ignoraunce preached: this is the proceſſe & pure vnderſtandyng of the text.

There is no man but he graūteth that theſe wordes, foundation, laying Wordes figuratiuely ſpoken. of foundation, buildyng, gold, ſiluer, precious ſtones, wood, haye and ſtubble are figuratiuely ſpoken: and why cā they not ſuffer that this word fire be ſo taken to? But where they finde this word fire, what ſoeuer the proceſſe be, there plante they Purgatory by and by, without any further conſideratiō. And yet if they had any iudgement at all, they might well perceaue by Paules owne wordes that he tooke not this worde fire for material fire, as they groſſely imagine, but proceded in his Allegory and ſpake it figuratiuely: for Paule ſaith, He ſhalbe ſaued, but ſo as it were thorough fire. Marke well his wordes, he ſayth not that he ſhalbe ſaued through fire. But as it were thorough fire, ſignifiyng that it ſhalbe a great grief & veratiō vnto him. So that by theſe wordes of Paule, a very child may perceaue what he ment.

Furthermore, if they be ſo ſtifnecked that they will not bow to yt truth, but ſtill perſeuer in their owne phantaſies faynyng Purgatory out of this place: thē will I boldly ſay vnto them that there ſhall no man enter into it but onely preachers. For in this place Paul onely ſpeaketh of them, and affirmeth that it is their preachyng and learnyng that ſhall be ſo proued thorough fire, and that ſuch a Preacher ſhall be ſaued, but yet as it were thorough fire. And therfore may the temporaltie be of good comfort, for I promiſe them that by this texte they ſhall neuer haue hurt in this their painfull Purgatory.

DOth not our bleſſed Sauiour M. More. Math. 12. him ſelfe ſay that there is a certaine ſinne which a man may ſo cō mit agaynſt the holy ghoſt, that it ſhall neuer be remitted▪ nor forgeuen, neither in this world, nor in the world to come? Now when our Lorde ſayth that the blaſphemy agaynſte the holy ghoſt ſhall not be forgeuē, neither in this world, nor in the world to come, he geueth vs cleare knowledge, that of other ſinnes, ſome ſhall bee forgeuen in this world, and ſome in the world to come.

Although this argument be a very Frith. Sophiſme, yet is there neither one rule in Sophiſtry that can proue this A ſubtile ſophiſme. argument, nor yet one Sophiſter ſo fooliſh as to graunt it.

For if I ſhould ſay vnto mine enemy that I would neither forgeue him as lōg as I lyued nor after my death, becauſe hee had done me ſome haynous treſpaſſe, then would men coūt hym worſe thē made that would ſay, Frith will not forgeue his enemy as long as he lyueth nor after his death, Ergo, ſome mē will forgeue their enemyes after their death. For when I ſay that I will not forgeue hym, neither in my life nor after my death, I meane that I wil neuer forgeue him, and make that addiction becauſe hée ſhould not of fooliſhnes looke for any ſuch forgeueneſſe.

But thus foloweth the argument There is no remiſſiō of ſinnes after this lyfe. well, It ſhall not be forgeuen in thys world nor in the world to come, ergo, it ſhall neuer be forgeuen. And euen ſo doth the holy euangeliſt S. Marke expounde theſe woordes of Chriſt in the thyrd chapter. For Mathew ſaith chap. 12. He that ſpeaketh agaynſt the holy Ghoſt ſhal neuer haue it forgeuen in this world nor in the world to come: Marke expoundeth it thus, Marke. 3. he that ſpeaketh a blaſphemy agaynſt the holy Ghoſt hath no remiſſion for euer, but is giltie vnto euerlaſtyng damnation.

But of thys I haue ſpoken ſufficiently before (in ſoluting the Text 1, Ioh. 5.) both what the ſinne and alſo how the text is to be vnderſtand. Neither affirmeth the Scripture in any place that any ſinne is forgeuen after thys lyfe, but ſayth, be ready for ye know not the time when the Lorde ſhall come, as who ſhould ſay, in this lyfe is remiſſion and full mercy to be had: labour therfore to attayne it, for after thys lyfe is no ſuch forgeuenes, but euen as the Lord findeth thee, ſo ſhall he iudge thée. Hys next and laſt argument of ſcripture is this:

CHriſt ſayth, as it is rehearſed in M. More. Math. 12. the xij. of Matthew, that men ſhall yeld a reckenyng of euery idle worde, and that ſhall be after thys preſent lyfe. Then wotteth euery man that by that reckoning is vnderſtand a puniſhment therefore, which ſhal not be in hell, and much leſſe in heauen, and therfore can it be no where els but in Purgatory.

Verily I haue not heard of a patrone Frith. that ſo vnprofitably defendeth hys clyent, nor yet of any man that geueth himſelfe ſuch proper trippes to caſt himſelfe, except he went about M. More doth quyte ouerthrow hym ſelfe. to betray and vtterly deſtroy the part which he would ſéeme to fauour: for thys text maketh more agaynſt hym, then any that he brought before ſéemeth to make with him. The wordes of Mathew are theſe: I tell you that of euery idle woord that men ſpeake, ſhall they yéeld a reckoning in the day of iudgement: but that leaueth he out full craftely. Now let vs reaſon of thys text. By the reckoning is vnderſtood a puniſhment for the ſinne (as maiſter More ſayth himſelf) and thys reckoning ſhall be vppon the day of dome, ergo, then this puniſhment for ſinne, can not be before the day of dome, but either vpon or els after the day of dome: For God will not firſt puniſh them, and then after reckon with them to punyſhe them a new: And ſo is purgatory quite excluded: Here by M. Mores argument, Purgatory is quyte excluded. For all they that euer imagined any purgatory do put it before the iudgement: for when Chriſt commeth to iudgement then ceaſeth purgatory as they all conſent: neyther is there any prayer or ſuffrage which at that time can do any helpe at all. And ſo hath maſter More by thys text geuen him ſelfe a proper fall.

Here may you ſée how ſtrong hys reaſons are: and what wil happen to him that taketh in hand to defend the falſhode agaynſt the truth of Goddes woord: for hys reaſons make more agaynſt him then wyſh him. You may well know that if hys matter had ben any thing lykely, he would haue coloured it of an other faſhion. But ſith ſuch a patrone ſo greatly commended for his conueyance & wiſedome handleth this matter ſo flenderly, you may well miſtruſt hys cauſe. Thys is the laſt reaſon grounded of Scripture, wherwith he hath laboured to proue purgatory. And after thys reaſon he reckeneth vp the doctours, and ſayth for his pleaſure that al make for him: but as touching the doctoures I will make a ſufficient aunſwer in the third part, which is agaynſt my Lorde of Rocheſter.

Thus he leaueth the Scripture, which he hath full vnmanerly handled, and now endeuoureth himſelfe to proue his purpoſe by ſome probable reaſons. And firſt he bringeth in hys old argument that the church can not erre, to the which reaſon I néede not to aunſwer, for William Tyndall hath declared aboundantly in a treatiſe which by Goddes grace you ſhall ſhortly haue, what the church is, and alſo that it both may erre, & doth erre, if the pope and his adherents be the church, as M. More imagineth.

AFter thys he confirmeth hys fantaſie M. More. with phantaſticall apparitions, ſaying: that there haue in euery country and in euery age apparitions bene had, and well knowne & teſtified, by which men haue had ſufficient reuelation and proofe of purgatorye. Howe many haue by Gods moſt gracious fauour appeared to theyr freendes after theyr death, and ſhewed themſelues holpen and deliuered thence by pilgrimages, almeſdeedes, prayer. &c. If they ſay that theſe be lyes, then they be much worſe then their maſter Luther himſelfe, for he conſenteth in his ſermons that many ſuch apparitions bee true, and they be true: then muſt there needes be a purgatory.

Here playeth maſter More the ſuttle M. More is a ſubtill Sophiſter. ſophiſter, and would deceiue men wyth a fallace, which lyeth in thys woorde, true, ſo that when he ſayeth that ſuch apparitions be true, thys ſentence may be taken two maner of wayes. One, that it is true that ſuch phantaſticall apparitions do appeare to diuers, and that I thinke no man be ſo foliſh but he will graunt him.

And yet in déede are they no ſoules but very deuils that ſo appeare to delude men, that they ſhould fall frō the the fayth of Chriſt and make a God of their owne workes truſtyng to be ſaued thereby. But to ſuppoſe this true that they are the ſoules of Purgatory which ſo appeare, is very fonde falſe and agaynſt all Scripture, for Eſay ſayth, ſhall we go from the quicke vnto the dead? that is, ſhall we enquire Eſay. 8. of the dead and beleue them in ſuch pointes as cōcerne our wealth? Nay ſayth he, but vnto the law & witnes, that is vnto God and his word.

And ſo are we moniſhed by Eſay Truth is not to bee ſought of the dead. in the. 8. that we beleue no ſuch phantaſies, we are commaūded by the law of God, that we enquire not of the dead, not for the truth, for God abhorreth it. Deut. xviij.

Beſides that the parable of the rich man and Lazarus doth vtterly condemne all ſuch apparitions, that they are no ſoules which appeare but very deuils. For when the rich man deſired that Lazarus might go & warne Luke. 16. his brethrē, that they ſhould not come into that place of payne, Abrahā aunſwered, that they had Moſes and the Prophetes, addyng alſo, that if they beleued not them, then would they not beleue although one ſhould riſe agayne and tell it them.

And ſo may I conclude that it were in vayne to ſend them any ſuch apparitions of ſoules, & that in very déede there are no ſoules ſent of God, but that they are verely deuils whiche come to delude the people, & to withdraw them from Chriſt. Furthermore all men graunt that the appearyng of Samuell was but an illuſion of the deuill, thou ſhalt finde the ſtory. i. Reg. xxviij.

It is not long ſith ſuch a queſtion 1. Kinge. • 3 was moued in Oxford, the thing was this, there was a poore man of the coū trey, whiche was ſore troubled with ſuch apparitions, for there came a thyng to him which deſired him to go certaine pilgrymages and to do certaine other ceremonies whereby it ſayd that it ſhould be deliuered from innumerable torments which it now ſuffered. The poore man beleued that An apparition of a ſpirite moued to certeine of Oxford. this thyng ſayd truth, and dyd as it commaunded. Notwithſtandyng it came ſo often vnto him, that what with labour and what with feare, the mā was almoſt beſides him ſelfe, and then was hee ſent to Oxford to aſke counſell what was beſt to bee done. The queſtion was moued to one Doctour Nicolas, and hee affirmed by & by that it was no ſoule but the very deuill, and that he ſhould no more folow the fendes appetite. Then was it moued to D. Kyngton, and he affirmed the ſame. Finally, they enquyred of D. Roper what his minde was therin, & he ſayd that he would looke on his booke, and when he had looked his pleaſure, he gaue this aunſwere. Let him alone a while (quoth he) and I warraunt you, that this felow ſhall either hang him ſelfe, or drowne hym ſelfe, or come to ſome other miſchief. Thus determined theſe men whiche are a great deale to ſuperſtitious to diſſent from any of the old Doctours, yea or els from their owne Scholemen. And yet would M. More make vs beleue that they were very ſoules, & that by ſuch ceremonies they might be deliuered.

Now commeth M. More to ſolute thoſe two reaſons that were brought agaynſt Purgatory in the Supplication of Beggers, which was yt whole occaſion of his booke. And marke how ſlender his ſolutiōs are. The firſt reaſon is this. If there were any Purgatory out of which the Pope might deliuer one ſoule by hys pardon, then may he by the ſame authoritie deliuer many: and if he may deliuer many, then may he deliuer them all. The ſecond reaſon is this. If he can deliuer them for money: then may he alſo deliuer them wythout money. And then is he a very cruel tyraunt which kéepeth them in paynes ſo intollerable (as he imagineth him ſelfe) vntill they pay money.

THe firſt hee ſoluteth on this maner: M. More his ſolution of the two former reaſons. Sith our Lord ſendeth them thether for ſatiſfaction to be made in ſome maner for their ſinne: the Pope ſhould rather agaynſt Gods purpoſe delyuer them free then chaunge the maner of their ſatiſfaction frō payne into prayer, almoſe or other good workes to be done by their frendes for them in ſome pointe profitable and neceſſary for the whole corps of Chriſtēdome or ſome good member of the ſame.

As concernyng ſatiſfaction, I haue ſpoken ſufficiētly before agaynſt Raſtell. Frith. The Scripture knoweth no other ſatiſfaction to be made for ſinne towardes God, but onely the bloud of his ſonne Ieſu Chriſt, for if there were an other ſatiſfaction then dyed Chriſt in vayne: yea and he that ſéeketh any other ſatiſfactiō for his ſinne (towardes God) then Chriſtes bloud (which muſt be receiued with a repē tyng hart through fayth) doth deſpiſe Chriſtes bloud and treade it vnder his féete. And ſo is the firſt part of M. Mores ſolution falſe, that they ſhould M. More his argument is falſe. be ſhut in Purgatory to make ſatiſfaction.

Beſides that where hee ſayth that if the Pope ſhould ſo deliuer them, he ſhould deliuer them free. I ſay nay. For the Pope can deliuer no mā from thence vntil ſatiſfactiō be made, as both he & all his adherentes graūt. And therefore to finde away how he might ſeme to deliuer thē, he fayneth that he hath in his hands the merites of Chriſtes paſſion, and the merites of all Saintes to deſtribute them at his pleaſure. And therfore might the Pope apply the merites of Chriſtes paſſion & of other Saintes vnto theſe ſely ſoules and ſo deliuer them. For thoſe merites ar inough to ſatiſfie for yt ſoules in purgatory, if there were ten tymes ſo many. And ſo ſhould the Pope deliuer them not frée, but chaū gyng the maner of their ſatiſfaction from payne, into merites of Chriſtes paſſion and of all Saintes. And ſo is this reaſon not abated but rather ſtrō ger thē it was before. Howbeit to ſay the truth, the merites of Chriſtes paſſion are onely diſtributed vnto the faythfull, and tha • by God and his ſpirite and not by the Pope. And as for the merites of Saintes can not helpe other, for they haue to litle for them ſelues if God ſhould enter into iudgement with them. Pſalme. 104. And Chriſt ſayth: Luke. 17. when Chriſt ſayth. you haue done all that is commaunded you, ſay we are vnprofitable ſeruauntes. To this well agréeth the parable of the x. Ʋirgins. Math. 25. whiche could not depart with any of theyr oyle, for feare that they ſhould not haue had inough for them ſelues.

THe ſecond reaſon byteth him ſomwhat, and therefore he calleth it vnreaſonable, and would auoyd it by an example on thys wiſe:

Preſuppoſe that the Pope may M. M •• e 〈…〉 ſecond reaſon. deliuer al ſoules out of purgatory, yet if he were therfore cruell as oft as he leueth any there. This vnreaſonable reaſon layeth cruelty vnto the blame of God which may vndoubtedly deliuer al ſoules thence and yet he leaueth thē there. This blaſphemye ſhould alſo touch hys hye maieſtie for keeping any ſoule in hell, from whence no man doubteth but that he might if he liſt deliuer them all for euer.

I aunſwere, that the example is F • ith. nothing like, for God can deliuer no man neither from hell, nor from purgatory (if ſuch one were) vntill hys iuſtice be counterpayſed, as I haue ſufficiently proued agaynſt Raſtell. And if you obiect his abſolute power then aunſwer I that he hath an abſolute iuſtice as well as an abſolute power, and ſo can hys abſolute power do nothing vntill hys abſolute iuſtice be ſatiſfyed. And agayne I ſay, that God hath no power nor luſt to do agaynſt hys ſcripture and himſelf: God cānot be againſt himſelfe. but his power & luſt is to fulfill that he hath promiſed: vnto the faythfull, euerlaſting glory: and vnto the wicked eternall damnation. So that god by hys ſcripture can deliuer no man out of hell, for then had he power to make himſelfe a lyer, & ſo were he no God: neither can he deliuer any man out of purgatory (ſuppoſed that there were one) vntill hys iuſtice be pacified. But the pope (as he ſayth himſelfe) hath the full ſatiſfaction in hys own hand wherby Gods iuſtice muſt be pacified: wherfore it is onely the popes fault, which hath the ſatiſfaction in his power, and will not geue it till he haue money, & not Gods fault which muſt néedes tary vntill ſatiſfaction be made. And ſo is thys reaſon as ſtrong as it was before, & the pope proued a cruell tyraunt.

BVt yet to excuſe the pope he ſayth, It is not meete that the Pope M • More. ſhould be ſo quicke in deliueraūce: for ſo ſhould he geue a great occaſion to mē boldly to fall into ſinne and litle to care or feare how ſlowly they ryſe agayne, and that were not mete for his office.

Forſooth this is a gentle reaſon. He Frith. may not be quicke in deliueraūce becauſe he ſhould geue men occaſion of ſinne. But for one peny he will quyte deliuer you and that with ſpede. For A penny offred into S. Dominickes boxe worketh great matter. if ye offer a peny into S. Dominikes boxe, aſſoone as ye heare ye peny ryng in the boxe, euen ſo ſoone is the ſoule in heauē. Call you not that quicke deliueraūce? If you geue not that peny, then may he not deliuer the ſoule, for it ſhould be an occaſion of ſinne. But if you geue that peny thē is there no ſuch occaſiō of ſinne. Such great vertue Note what ve •… is in a p •… y. hath that one peny in M. Mores ſight, that it cleane wypeth away the occaſion of ſinne.

Furthermore, if this redemption may be done for money, it ſhall be ſtill an occaſion vnto the rich that they regard not ſinne, and yet they had more néed to be brydeled then the poore: for where riches & aboundaunce is there raygneth ſinne moſt of all. Howbeit I haue ſhewed ſufficiently before agaynſt Raſtell, that they which feare not to ſinne but for feare of purgatorye, ſhall neuer come into it, but be damned in hell. For we ſhould not abſtaine from ſinne for any feare, but for the pure loue that we haue to god our moſt mercifull Father. &c.

THen commeth maiſter More to this imagination, that we ſhould ſay, how no mans prayer or good M. More. deed can help an other. And (ſaith he) if that were true, thē could not Chriſtes bitter pasſion proſite vs.

Sir mine opiniō of Chriſtes death Frith. is this: 1 We haue al ſinned in Adam without our own conſent and worke. Ioh. Frith declareth his opinion of Chriſtes death.

1 And we are looſed from ſinne thorough Chriſt without our workes or deſeruinges. 2 Sinne is come into the world thorow Adam, and is puniſhed wt death. 2 The death through Chriſt is turned into a medicine, and cleane finiſheth ſinne. 3 One mans ſinne whiche is Adam, hath condemned many men. 3 One mans grace which is Chriſt, hath vanquiſhed ſinne and holpen many. 4 If one mans ſinne be able to condemne vs without our workes. 4 Then much more is Gods grace of power to ſaue vs without our workes. 5 Sinne thorough Adam was planted in vs. 5 Grace thorough Chriſt is planted in vs. 6 Sinne hath had dominion ouer all men through Adam. 6 Grace preuaileth ouer vs through Chriſt. 7 Death thorough ſinne is planted in vs. 7 Life through grace is plāted in vs. 8 Death thorough ſinne hath dominion ouer vs. 8 Lyfe through grace preuayleth ouer vs. 9 Synne and death haue cōdemned all men. 9 Grace and life haue ſaued all men. 10 Thorough Adam, Adams ſynne was counted our owne. 10 Thorough Chriſt, Chriſtes righteouſneſſe is reputed vnto vs for our owne.

¶ Of this may you perceaue that we thinke that Chriſtes death profiteth vs, for we take hys death and reſurrection for our whole redemption and ſaluation. Now as concernyng How mens prayers & good dedes do help one an other. mens good déedes and prayers, I ſay that they profite our neighbours: yea and good woorkes were ordeined for that entent that I ſhould profite my neighbour through them: And prayer ought to bee made to God for euery ſtate. But if I ſhould graūt that ſuch workes & prayers ſhould helpe them that are departed, thē ſhould I ſpeake cleane without my booke, for the word of God knoweth no ſuch thyng. Let them therefore that pray for the dead examine them ſelues well with what fayth they do it, for fayth leaneth onely on the, word of God, ſo that where his worde is not there can be no good fayth: and if their prayer procede not of fayth, ſurely it can not pleaſe God. Hebrues. xj.

NOw. ſuppoſe (ſayth M. More) that Purgatorye could in no M. More. wiſe be proued by Scripture, and that ſome wold yet ſay plainly that there were one and ſome would ſay playnly nay, let vs now ſee whether ſorte of theſe twayne myght take moſt harme if their parte were the wrong. Firſt he that beleued there were Purgatory, & that his prayer and good workes wrought for his frendes ſoules might relieue them therein, and becauſe of that vſed much prayer and almoſe for them, he could not leſe the reward of his good wil although his opiniō were vntrue and that there were no Purgatory at all. But on the other ſide, he that beleueth there is none, and therfore prayeth for none: if his opiniō be falſe and that there be Purgatory in deede, hee leſeth much good, and getteth hym alſo much harme. For hee both feareth much leſſe to ſinne, and to lye lōg in Purgatory, ſauing that his hereſie ſhall keepe hym thence, and ſende hym downe deepe into hell.

I aūſwere, that he ſhould take moſt Frith. harme that beleued there were a Purgatory, if his opiniō were wrong and could not be proued by the Scripture (as M. More ſuppoſed) for he ſhould ſinne and tranſgreſſe agaynſt the law of God which ſayth. Deut. xij. That I commaunde thée that onely do vnto the Lord, neither adde any thyng nor diminiſh. And before in the iiij. chap. of the ſame booke, ye ſhall not adde vnto the woorde that I ſpeake vnto you neither ſhall ye take any thyng from it. And agayne in the v. chapter ye ſhall not decline neither to the left hād (doyng that which is good in your owne ſight) neither yet vnto the right hand, doyng that which I manifeſtly forbyd you as though he ſhould ſay, doe that onely whiche I commaunde thée. And where M. More ſayth that hee can not leſe the rewarde of hys good will, although his opinion be vntrue. I aunſwere yes for it is but choſen holyneſſe which Paule condē neth. Colloſ. 2. which ſurely ſhall rather be imputed vnto hym for ſynne then for any good worke. And becauſe It is better not to beleue that which the ſcripture aloweth not, thē to make a fayth where we ſhould not. (as I ſayd before) it can not be done through fayth. I ſay that it is vtterly reproued of God. And on the other ſide he that beleueth it not, ſith it can not be proued by Scripture, cā catch no harme at all, although his opinion were falſe, but rather much good and prayſe both of God and all good men: becauſe he feareth to ſwerue frō the word of God, and had leuer not to be leue that thyng which is true (be it in caſe that purgatory were) and not ſet forth in Scripture, for ſo ſhall he be ſure not to ſinne: then to beleue for an article of yt fayth that thyng which is falſe in déede, for ſo ſhould he ſurely ſinne and tranſgreſſe agaynſt God and his holy woorde. And ſo is there great perill to beleue a thyng for an article of the fayth whiche is not opened nor ſpoken of in Scripture: But if I beleue it not (although it were true) yet is there no ryght nor law that can condemne me. Now may you ſée, that to beleue for an article of the fayth that there is a Purgatory, ſith it can not be proued by Scripture, may condemne a man and make hym lye for euer in the paynes of hell, where as the other ſhoulde but a litle lenger lye in the paynes of Purgatory (if there were one) and ſo ſhal he be ſure to catch moſt harme that beleueth there is a Purgatory. Sauyng (ſayth Maſter More) that M. More. hys hereſie ſhall keepe hym from thence, and ſende him downe depe into hell.

Before he ſuppoſed yt it could not be Frith. proued by ſcripture. And now (ſtanding the ſame ſuppoſitiō) he calleth it an hereſie, & anhereſie is a ſtiffe holdē opinion repugnant vnto Scripture. What is hereſie. If Purgatory can not bee proued by Scripture (as he maketh his ſuppoſition) then cā not the contrary opiniō be repugnaunt to Scripture, & thus of his own ſuppoſitiō he doth euill to cal it an hereſie. And where he ſayth, M. More is a ſore, iudge. that his opiniō ſhall ſende hym down déepe into hell, verely he ſteppeth to farre in Gods iudgement to conclude and determine ſo cruelly, & ſpecially in the ſame argument where he ſuppoſeth that it can not be proued, for if it can not bee proued by Scripture, whereby will ye condemne hym ſo déepe that holdeth the contrary? forſooth you are a fierce iudge. God geue you eyes to ſée.

FInallye, if ye pitie any man in M. More. payne, neuer knewe ye payne comparable to ours, whoſe fire paſſeth The fire of purgatory is a meruellous hot fire. as farre in heate all the fires that euer burned vppon earth, as the hoteſt of all thoſe paſſeth a fayned fire paynted on a wall.

Verely among all his other Poetrie Frith. it is reaſon that we graunt hym this. Yea and that our fire is but water in compariſon to it. For I enſure you it hath alone melted more gold Beholde here the force of the fire of purgatory. and ſiluer for our ſpiritualties profite out of poore mens purſes, then all the gold ſmithes fires within England, neither yet therewith can the ragyng heate be aſwaged. But it melteth caſtels, harde ſtones, landes and tenementes innumerable. For all your ſectes of Religion, Monkes, Friers, Chanons and Nunnes, with other Prieſtes regulare & ſeculare, by this fire, multiplication and alcumye haue obtayned their whole riches and pleaſures: euen the ſwete of England. And ſo muſt we graunt hym that this fire is very hote.

Now may you wel perceaue what a ſlender foūdation their hote purgatory hath. For by this confutatiō may you eaſely ſée that it hath no grounde nor authority of Scripture. Notwithſtandyng it is the foundation of all religions and cloyſters, yea and of all the goodes that nowe are in theſe ſpiritualtie. Are not they witty worke men whiche can buylde ſo much on ſo ſlender a foundation? Howbeit they haue made it ſo toppeheuye, that it is ſurely lyke to haue a fall. Thus hath M. More fully aunſwered to all that he can ſay for purgatory. Maſter More a full aunſwere, both to hys Scriptures whiche were to farre wreſted out of theyr places, and alſo to hys owne apparent reaſons. Howbeit if hys maſterſhyppe be not fully pacified, let hym more groundly open hys mynde, and bryng for his purpoſe all that he thinketh to make for it and I ſhall by Gods grace ſhortly make hym an aunſwere and quyet his mynde.

¶ Thus endeth the ſecond booke.

¶ The third booke, which aunſwereth vnto my Lord of Rocheſter and declareth the mynde of the old Doctours.

NOw will I addreſſe me to the thirde part, which ſhallbe an aunſwere vnto my lord of Rocheſter. And all his reaſons and argumentes both of the Scriptures, and doctoures, which are not before diſſouled in the ſeconde part, wyll I clene confute (by Gods grace) in this thirde booke. Howbeit the chéefeſt of M. More was the Byſhop of Rocheſters Diſciple. his ſcriptures hath M. More peruſed and hath in a maner nothing but that was before writtē by my lord of Rocheſter: ſauing that he maketh the ſelye ſoules to pull, to helpe his matter withall. My lord of Rocheſter is Rocheſter the firſt patrone of Purgatory the firſt patrone and defender of thys phantaſie. And euē as M. More tooke his worke out of my lord of Rocheſters: euen ſo plucked Raſtell hys booke out of M. Mores.

My lord of Rocheſter to confirme hys ſentence, rekoneth vp the doctors by heape, M. Iohn, M. William, M. Thomas, & omnes. But as concerning the doctors, that they are not ſo fully on hys ſide as he woulde make thē ſéeme, is ſone proued. And where ſhould I better begin to confute him, then of hys owne wordes? for he writeth himſelfe vpon the xviij. article on this maner:

THere is no man now a daies that Rocheſter. doubteth of Purgatorye (ſayeth he) and yet among the olde auncient fathers was there eyther none, The Byſhop of Rocheſters owne wordes. or els very ſeldome mention made of it. And alſo among the Grecians euen vnto this day is not purgatory beleued? Let him read that will the commentaries of the olde Grecians, and as I ſuppoſe he ſhal finde eyther no worde ſpoken of it, or els very few.

Theſe are my lordes wordes. I wonder what obliuiouſnes is come vppon hym, that he ſo cleaueth vnto the Doctors, whome he affirmed before Frith. eyther to make no mention of it, or els very ſeldome. Notwythſtanding I will declare you ſomewhat of the Doctors, that you may the better know theyr meaning.

To ſpeake of the Doctors, & what theyr minde was in thys matter, it were neceſſarye to declare in what time they were, and what condition the worlde was in theyr dayes. S. Auſtine, Ambroſe, & Hierome were in one time, euen about iiij. hundred yeares after Chriſt, and yet before theyr time were there ariſen infinite heretikes by whole ſectes, as the Arrians, Sectes of heretickes. Domitians, Eunomians, Ʋigilanttians, Pelagians, with infinite other, which had ſo ſwerued from the truth, and wreſted the Scripture out of frame, that it was not poſſible for one man, no nor for one mans age to reſtore it agayne vnto the true ſenſe. Among theſe there were ſome which not onely fayned a purgatory, but alſo doted ſo far, that they affirmed that euery man were he neuer ſo vicious ſhould be ſaued through that fire, and aleaged for them the place of Paul 1. Corinthians 3. Theſe holy doctours 1. Cor. 3. perceauing thoſe greate erroures, thought it not beſt by and by to condemne all thinges indifferētly: but to ſuffer and diſſemble wyth the leſſe, that they might wéede out the opinions which were moſt noyſom, as the Apoſtles graunted vnto the Iewes, that the Gentiles ſhould kéepe ſome of Moyſes law, Actes xv. that they Actes. 15. might the better com to their purpoſe to ſaue the Iewes with the Gentiles. For if they had at the firſt vtterly ſet of the law, then would the Iewes neuer haue geuen any audience vnto the Apoſtles. And euen ſo S. Auſten S. Auſten. went wiſely to worke: Firſt condemning by the Scripture that errour which was moſt noyſome, and wrote on thys maner. Albeit ſome might be purged through fire, yet not ſuch as the Apoſtle condemneth when he ſayeth, that the perſons which ſo do, ſhal not poſſeſſe the kingdome of heauen. And where they woulde haue ſtucke vnto Paules text 1. Cor. 3. and affirme that they ſhoulde be ſaued thorough fire, S. Auſten anſwered, that Paules texte was vnderſtande of the ſpirituall fire, which is, temptation, affliction, tribulation &c. Thys wrote he in the 67. 68. of hys Enchiridion, to ſubuert that groſſe errour, that all ſhould be ſaued through yt fire of purgatory. Yet in the 69. he goeth a litle neare them and ſayth, that it may be doubted whether there be any ſuch purgatory or not. He durſt not yet openly cōdemne it, becauſe he thought that men could not at that time beare it. But after in his booke which he entituled, De vanitate huius ſoeculi, there doth he fully ſhew his minde in theſe wordes: Scitote quòd cum anima a corpore S. Auſten ſheweth what hee thought of Purgatory auellitur, ſtatim aut pro meritis bonis in Paradiſo collocatur, aut pro merit is malis in inferni tartara praecipitatur. i. Wote ye well that when the ſoule is departed from the body, eyther it is by and by put into paradiſe according to hys good deſertes, or els it is thruſt hedlong into hell for hys ſinnes. Here he cleane condemneth purgatory: for if thys be done by and by aſſoone as the ſoule is departed from the body, then can there be no purgatory: and ſo maketh S. Auſten wholy with vs. Thinke ye that S. Auſten diſſenteth from his companion S. Hierome, or from hys owne Maſter S. Ambroſe? Saint Ambroſe. Nay verely: Howbeit I will alleage theyr owne wordes, and then iudge.

SAint Ambroſe diſſenteth not from S. Auſtine, but doth ſtablyſh hys ſentence as fully as is poſſible: for he writeth in the ſecond chapter of hys booke which is called De bono mortis, on this maner bringing in the words of Dauid Pſal. 39. Aduena ego ſum in terra, & peregrinus ſicut omnes patres S. Ambroſe ſheweth his opiniō of Purgatory. mei. Et ideo tanquam peregrinus ad illā ſanctorum communem omnium patriam feſtinabat. Petens pro huius commorationis inquinamento remitti ſibi peccata, priuſquam diſcederet de vita. Qui enim hîc non acceperit remiſſionem peccatorum illic non erit. Non erit autem, quia ad vitam aeternam non potuerit peruenire, quia vita aeterna remiſſio peccatorum eſt. Ideo que dicit, remitte mihi vt refrigerer priuſquam abeam. &c. that is, I am a ſtraunger and a pilgrime in the earth as all my fathers haue bene. And therfore as a pilgrime he haſted vnto the common countrey of all ſaintes, requiring for the filthines that he had receaued in this bodely manſion, that his ſinnes might be forgeuen him before he departed from thys lyfe. For he that here hath not receaued forgeueneſſe of hys ſinnes, ſhall not be there. He ſhall not ſurely be there, for he can not come vnto euerlaſting life, for euerlaſting lyfe is the forgeuenes of ſinnes. And therfore he ſayth, forgeue me that I may be cooled before I depart. Here may you euidently perceaue, that S. Ambroſe knew not of purgatory, nor of any forgeueneſſe that ſhould be after thys lyfe: But plainly affirmeth that he yt receaueth not forgeueneſſe of hys ſinnes here (that is, in thys life) ſhall neuer come in heauen. And for a more vehement affirmation he dubleth hys own wordes ſaying: He that here hath not receyued forgeueneſſe of hys ſinnes, he ſhall not be there, he ſhall not ſurely be there. He meaneth that he ſhall neuer come to Heauen, which here hath not his remiſſion.

SAint Hieromes minde may ſone be Saint Hierome. Eccle. 9. gathered by hys expoſition of the ix. chapter of Eccleſiaſtes vpon thys text: The dead haue no part in thys world, nor in any worke that is done vnder the Sunne. There addeth All ſuffrages prayers & good dedes done for the dead are in vayne. Sainte Hierome, that the dead can adde nothing vnto that which they haue taken with them out of this life, for they can neither do good nor ſinne, neyther can they encreaſe in vertue or vice. Albeit (ſayth he) ſome wyll contrarie thys expoſition, affirming alſo that we may encreaſe & decreaſe after death.

Here are thrée things to be noted: firſt, that the Text ſayth, that the dead are not partakers of any work that is 1. done vnder the ſunne. And there may you ſée that all ſuffrages, offringes, and diriges for the dead are in vaine, and profite them not, for they are partakers of nothing vnder the ſunne.

Secondarily, you may ſée S. Hieromes 2. own minde, that the dead can neyther do good nor euill, neyther encreaſe The dead can neither do good or euil, nor increaſe in vertue. in vertue nor vice. And ſo is purgatory put out: for if they can do no good, what ſhould they do in purgatory? And agayne, if they can not encreaſe in vertue, they be lyke to lye long in purgatorye. Peraduenture ſome man would thinke that they do no good, but onely that they ſuffer good. To that I aunſwer that he that ſuffereth good, doth good: for if a man ſhould ſuffer hys body to be burnt for the fayth of Chriſt, would you not ſay that he did a good déed? and yet doth he but ſuffer.

Thirdly ye may note, that S. Hierome 3 was not ignorant that certeine (as they which did fayne purgatory) would denye hys expoſition, and ſay that we might encreaſe and decreaſe in vertue and vyce after death, yet notwithſtanding he held his ſentence condemning theyr opinion, whych thing he would not haue done (ſpecially ſith he knew that he ſhould haue aduerſaries for it) except he had bene ſure that his ſentence was right. Sée I pray you how that not onely ſcripture, but euen theyr owne doctoures condemne this phantaſticall purgatory: and yet my lords are not aſhamed to ſay that all make for them.

NEuertheleſſe, I wyll go further wyth hym. Be it in caſe that all the Doctours dyd affirme purgatory, as they do not: what were my Lord The ſayinges of the Doctors are no farther to be credited then they agree with yt ſcripture. the nearer hys purpoſe? Ʋerely not one iote: for the authoritie of doctors by my lordes owne confeſſion extendeth no further, but is onely to be admitted whileſt they confirme theyr wordes by Scripture, or els by ſome probable reaſon. For my Lorde writeth on this maner, Article xxxvij. The Pope hath not ſo allowed the Rocheſter. whole doctrine of S. Thomas, that men ſhould beleue euery poynte he wrote were true. Neither hath the church ſo approued eyther S. Auſtine or S. Hierome, nor any other authors doctrine, but that in ſome places we may diſſent from them: The doctors haue erred in many thinges. for they in many places haue openly declared themſelues to be men; and many times to haue erred.

Theſe are my lordes owne words. Now ſith the doctours ſomtime erre, and in certayne places are not to be admitted (as he graunteth himſelfe) how ſhould we know whē to approue them, and when to deny them? If we ſhould hang on the Doctoures authority, then ſhould we as well alow the vntruth, as the truth, ſith he affirmeth both. Therfore we muſt haue a iudge to diſcerne betwéene truth and falſehode. And who ſhoulde that be? the pope? Nay verely: for he being a man (as well as the Doctours were) may erre as they did, and ſo ſhall we euer be vncertaine. Our Iudge therefore muſt not be parciall flexible, nor ignoraunt (and ſo are all naturall men excluded:) but he muſt be inalterable, euen ſearching the bottome & ground of all thing. Who muſt that be? Ʋerely The worde of God is the touchſtone & tryeth all of all doctrine. the ſcripture and woord of God, which was geuen by his Sonne, confirmed and ſealed by the holy Ghoſt, and teſtified by miracles and bloud of all martyres. This word is the iudge that muſt examine the matter, the perfit touchſtone that tryeth al thing, and day that diſcloſeth all iuggeling miſtes. If the doctours ſay any thing not diſſonant from this woord, then it is to be admitted and holdē for truth. But if any of theyr doctrine diſcorde from it, it is to be abhorred, and holden accurſſed.

To this full well agréeth S. Auſten S. Auſtine whiche writeth vnto S. Hierome on this wiſe: Deare brother, I thinke that you wil not haue your bookes reputed lyke vnto the woorkes of the Prophetes and Apoſtles: for I (the Scripture reſerued) do read all other mens workes on that maner, that I S. Auſten read old auctors, and would alſo haue all mē read his workes. doe not beleue them becauſe the author ſo ſayth, be he neuer ſo well learned and holy, except that he can certifie me by the Scripture or cleare reaſon that he ſayth true. And euen ſo would I that other men ſhould read my bookes, as I read theirs. Theſe are S. Auſtēs wordes. And thus haue I proued both by S. Auſten and alſo by my Lordes owne wordes, that no man is bound to beleue the Doctors, except they can be proued true either by Scripture or good reaſon not repugnaunt to Scripture. Therefore let vs ſée what Scripture or good reaſon my Lord bryngeth to approue his doctours withall. For els they can not helpe hym (as we haue declared both by S. Auſten & my Lordes owne confeſſion,) although they all made with hym, as they do not. Firſt he bringeth in the ſinne agaynſt the holy ghoſt. Math. 12. And Paule. 1. Cor. 3. And. 1. Iohn. 5. And Apoca. 5. which textes I paſſe ouer becauſe I haue aunſwered vnto them before in the ſeconde booke, agaynſt M. More.

THe firſt reaſon that my Lord hath which is not before ſoluted (for as I ſayd the reaſons that are already diſſolued will I now ouerhyp) is this which he groundeth on diuers Scriptures. Of the ſoules that are departed, ſome are all ready damned in Rocheſter. Luc. 16. hell, and ſome are all ready in heauen. And to proue this true, he alledgeth the parable of the rich mā. Luke xv. I am ſure my Lord is not ſo ignoraūt as to ſay that a parable proueth any thyng. But the right vſe of a parable is this, to expound an harde texte Parables in yt ſcripture proue nothing, but only open and expound dark and hard thinges. or poynte, that was before touched & could not entre into euery mans capacitie. Neither are all thynges lyke which are ſpoken in a ſimilitude, neither yet all thynges true that are touched in a parable: but we muſt conſider the thyng wherefore they be ſpokē, and apply them onely to that they are ſpoken for, and let the reſidue go: as William Tyndall hath well declared vnto you in the parable of wicked Mammon. This parable is very hard to be expounded. The cauſe is this, no man can wel eſpye by the text for what purpoſe it was ſpoken. But this ſhould ſéeme to be the cauſe, that there were many of the Phariſeis & other multitude which would not beleue the preaching of Chriſt although he confirmed his wordes with the authoritie of Moſes and the Prophetes, but they were curious and ſome deale phantaſticall and therfore would they not beleue his woordes except ſome apparitions had bene made vnto thē that they might haue bene aſſured by them that were before dead, that hys wordes were true.

Vnto ſuch it is lyke that hee ſpeaketh this parable, playnly concludyng that they ſhould haue no ſuch apparitions of the dead, and alſo that it was not neceſſary: but that they had Moſes By Moſes and the prophetes is meant the old Teſtament. & the Prophetes, to whom if they would geue no credence, then ſhould they not beleue although one of the dead ſhould ryſe againe & tell it them. Notwithſtandyng let me graunt it hym, that ſome are all ready in hell and ſome in heauen (which thyng he ſhall neuer bee able to proue by the Scripture, yea and which playnly deſtroyeth the reſurrection and taketh awaye the argumentes wherewith Chriſt and Paule doe proue that we ſhall ryſe) yet I ſay let me graunt it hym to ſée how he will cōclude. What foloweth on that?

Neither it is credible (ſayth he) Rocheſter. that all whiche are caſt into hell ſhould ſtreight way goe to heauen, therfore muſt we put a Purgatorye where they may be purged.

I aunſwere: All that liue are faythfull Frith. or vnfaythfull. If he be vnfaythfull There is but ii. places after this life, that is, heauen and hell. then is he damned. Iohn. 3. If he beleue then is he not condemned, but is gone from death to lyfe. Iohn. 3. 5. The righteous man when hee dyeth ſhall reſt in peace. Sapi. 3. And euery faithful mā is righteous before God, as yt whole Epiſtle, to the Romaines proueth: Ergo, then euery faythfull man ſhall reſt in peace and be tormented in the paynes of Purgatory. And as touchyng this poynte where they reſt, I dare be bold to ſay that they are in the hand of God and that God would that we ſhould be ignoraunt where they be, and not to take vpon vs to determine the matter.

Peraduenture you would enquire of me (ſith the parable ſayth that Lazarus Abrahams boſome, what it ſignifieth. reſted in Abrahams boſome) what Abrahams boſome is? To that would I aūſwere that Abrahams boſome were nothyng els then Abrahams fayth. For all we are called the children of Abraham becauſe of hys perfite fayth whiche we ought to folow. In this fayth are many and in a maner infinite degrées: notwithſtandyng if it be no greater thē a muſtard ſéede that is to ſay very ſmall, yet ſhal it ſaue vs. He that departeth in this fayth reſteth in peace, and wayteth for the laſt day when God ſhall geue vnto hys faythfull, that is, to his elect (for onely are the elect faythfull & the faythfull elect) the crowne of his glorie The elect are faithful & the faythful are elect which he hath prepared for them that loue hym. This crowne doth Paule ſay that he ſhall receaue it in that day. 2. Timo. 4. that is in the day of iudgement. And in the meane ſeaſon God hath ſo prouided for vs, that they ſhall wayte vntill the number of their brethren which dayly ſuffer and ſhall ſuffer for Chriſt, be wholy fulfilled, and ſo ſhall they not be made perfite without vs. Hebr. xj. If my Lord will vnderſtād by Abrahams boſome heauen, I will not be contentious, let the Chriſten iudge which ſentence ſemeth moſt true. But this is once a Abrahams boſome can proue no purgatory. cleare caſe that of this he cā proue no Purgatory. For the vnfaythfull are all ready dāned, and the faythfull reſt in peace, let him call that what he wil, whether to reſt in heauen or to reſt in their fayth vntill the laſt day. For I am ſure there is no man ſo madde To reſt in peace is not to lye in tormentes. as to ſay, that to reſt in peace ſhould ſignifie to lye in the paynes of Purgatory.

Furthermore, this text ſhal rather make ſore agaynſt hym thē any thyng with hym. For Lazarus whiles hée was lyuyng was not without ſinne, nor no man els. 1. Iohn. 1. ſo that no 1. Iohn. 1. man as long as he hath breath in hys body can ſay that he is without ſinne, for then ſhould hee make S. Iohn a lyar. And yet was not Lazarus caried into purgatory to be purged of his ſinnes which were remainyng in his body the houre of his death: wherefore A good concluſion againſt purgatory. I may conclude that there is no ſuch Purgatory. For God is as iuſt vnto hym as vnto vs, and therefore would he purge hym as well as vs, & agayne he is as mercyfull vnto vs as vnto him, and will as wel forgeue vs as hym, without broyling on yt coales in purgatory: for his iuſtice and mercye are euer one and not alterable. But our perfite purgatiō is the pure bloud of Chriſt which waſheth away the ſinne of the world. And albeit we euer haue the remnauntes and dregges Chriſtes death hath ouercom •• our death, & turned it into life. of ſinne, and rebellion of our mē bers as long as we haue lyfe, yet are they wholy finiſhed in death: for of ſuch efficacitie is Chriſtes death, that it hath turned the death of hys faythfull (which was layed vpon vs as the payne of ſinne) into a medicine agaynſt ſinne which fully cureth it and maketh an end of it, as it was well figured in Golias that was ſlaine with hys owne ſword.

ANd where as my Lord bryngeth Rocheſter. Math. 12. for his purpoſe. Math. xij. that mē ſhal geue accoumptes of euery idle worde. I haue ſoluted that before agaynſt Frith. M. More, that I thinke he ſhal ſay hym ſelfe that he is aunſwered. For if men ſhall geue a rekonyng for them on the day of dome (as the text ſayth) that ſhould rather argue that there were no Purgatory wherein thoſe ſinnes ſhould be purged, for if they had bene purged before of them, then ſhoulde they not geue an accoumpte for them. And if it proued If there be any purgatory it muſt be after domeſday, for before there can be none. any thyng at all, it ſhould proue that there were a Purgatory after domeſday which no man was euer ſo fooliſh as to graunt.

But the true vnderſtādyng of this text is this. There are two kyndes of men one faythfull, the other vnfaythfull. The faythful through their fayth in Chriſtes bloud are all ready fully Faythfull. purged in their hart, and their rebellious mēbers through death are wholly ſubdued. Theſe men ſhall geue no reckoning, neyther of idle woorde, nor euill déed: for all theyr ſinnes are couered of Chriſt, and hys bloud ſhall geue the whole accomptes for them. The vnfaythfull to theyr vtter confuſion ſhall haue the booke of theyr conſcience Vnfaythfull. opened, and there ſhall be preſented before them all theyr euill deades, woordes, and thoughtes. And theſe are they that Chriſt ſpeaketh of which ſhall geue thys great accompt. Note alſo that in the text they are called men, which woord in Scripture is Men. euer for the moſt part taken in the worſte ſenſe, and ſignifieth wicked men, fleſhly men, and men that folow their own luſtes and appetites.

THen confirmeth he purgatory out of the 66. Pſalme, which ſayth: Rocheſter. Pſal. 66. we haue gone through fire and water and thou haſt brought vs into coleneſſe. I am ſure you haue not forgotten that M. More alledgeth the Frith. Zacharie. 9 Prophet Zachary in the ix. and affirmeth that th • re is no water in Purgatory. It were hard to make theſe Rocheſter & More agree not, two agrée, for when mē ground them on a lye, then for the moſt part theyr tales and probations are cōtrary and will not well ſtand together. Neuertheleſſe in one poynte they agrée full well, that is, both of them ſay vntruly: for neither nother text ſerueth any whit for Purgatory. And as concernyng the place of Zachary: it is ſufficiētly declared what it meaneth. And now wil I alſo declare you the vnder ſtandyng of this text, and firſt that it can not ſerue for purgatory. I beſech you that haue the pſalter once to read the Pſalme & I thinke you ſhal wonder at their do • yng dreames and ignoraunce which allege this text for Purgatory. The text of ye Pſalme is this: A true interpretatiō of the 66. Pſalme. Thou haſt brought vs into a ſtraite & laden our backes with trouble or heuyneſſe. Thou haſt ſet men vpon our heades, we haue gone through fire & water and thou haſt led vs out agayn into a place of refreſhyng. The textes before and after in the ſame Pſalme will not ſuffer that this place ſhould be vnderſtand of Purgatory. For the text immediately before ſayth, thou haſt ſet men vpon our heades. But the chiefeſt defenders of Purgatory (and euē M. More hym ſelfe) ſay that they are not men, but deuils which torment the ſoules in Purgatory, notwithſtandyng my Lord of Rocheſter More and Rocheſter cānot agree (good man) affirmeth that they are aungels whiche torment the ſoules there: but neuer man doted ſo farre as to ſay that men torment the ſoules in Purgatory, wherefore I may conclude that this text is not ment of purgatory, but that the Prophet mēt that men ranne ouer the childrē of Iſraell & ſubdued them, and wrapped thē in extreme troubles which in the Scripture are ſignified by fire and water. Beſides that the textes folowyng wil not admit that this ſhould be vnderſtād of Purgatory for it foloweth immediatly, I will enter into thy houſe with • urt offrynges, I ſhall offer vnto thée fat ſacrifices with the reke of wethers I ſhall burne to the Oxen & Goates. Now is there no mā ſo mad as to thinke that the ſoules of Purgatory Soules in purgatory cānot offer Oxen nor goates in ſacrifice. ſhould offer vnto God any ſuch ſacrifices. So that the text is playnly vnderſtand of the children of Iſraell, which through the Lord were deliuered from their afflictiōs and enemies & then offred theyr loyall ſacrifices of prayſe and thankes to the Lord theyr ſhield and protection.

NOwe flyeth my Lorde vnto the Church & ſayth, that becauſe the Rocheſter. Churche hath affirmed it we muſt needes beleue it, for the Church cā not erre. As touchyng this poynte I Frith. will referre you vnto a woorke that William Tyndal hath writtē agaynſt M. More wherin ye ſhal wel perceiue what the Church of Chriſt is, & that The chirch ſayth Rocheſter, meaning the popes church can not erre. hys Churche neuer determined any ſuch thyng. But that it is the Sinagoge of Sathan that maketh articles of the fayth & bindeth mēs conſciēces further then the Scripture will.

THen waxeth his Lordſhyp ſomewhat hote agaynſt Martine Luther, becauſe he would that no man ſhould be compelled to beleue Purgatory. For my Lord ſayth that it is profitable and wel done to compel men to beleue ſuch thynges whether they will or will not. And to ſtabliſhe his opinion hée plucketh out a word of the parable of Luke. xiiij. that Luke. 14. a certayne man made a great ſupper, and ſayd vnto his ſeruaūtes, go forth quickly into the wayes and compell them to enter in.

Verely there Chriſt ment no other Frith. thyng, but that his Apoſtles ſhould go forth into all the world and preach his The parable of Luke 14. truly interpreted. word vnto all nations, openyng vnto them the miſerable ſtate and conditiō that they be in, and agayne what mercy God hath ſhewed thē in his ſonne Chriſt. This would Chriſt that his Apoſtles ſhould expound and lay out ſo euidently, by reaſons, Scriptures, and miracles vnto the Gentils, that they ſhould euē by their manifeſt perſuaſions be compelled to graunt vnto them that he was Chriſt, and to take vpon them the fayth that is in Chriſt. On this maner did Chriſt compel the How men ſhould be compelled to beleue. Saduces to graunt the reſurrection. Math. xxij. And by theſe meanes compelled hee the Phariſeis to graunt in theyr conſciences that he dyd his miracles with the power of God, & yet afterward of very hate knowyng in theyr hartes the contrary, they ſayd ye he dyd them by the power of the deuill. Math. xij. But to ſay that Chriſt Chriſt was meeke and gentle and no tyrannous ſchole maſter. would haue his Diſciples to compell men with priſonment, fetters, ſcourgyng, ſword and fire is very falſe and farre from the mildeneſſe of a Chriſtē ſpirite, although my Lord approue it neuer ſo much. For Chriſt dyd forbyd his Diſciples ſuch tyrāny, yea and rebuked them becauſe they would haue deſired that fire ſhould deſcende from heauen to conſume the Samaritanes which wold not receiue Chriſt. Luke ix. But he commaunded them that if Luke. 9. mē would not receiue their doctrine, they ſhould departe from thence and ſpryncle of the duſt of their féete to be a teſtimony agaynſt the vnfaythfull that they had bene there & preached vnto them the word of life: But with violence will God haue no man compelled vnto his law. Paule alſo teſtifieth. 2. Cor. 1. that he had not rule ouer Paul ſayth he had no power ouer their fayth. the Corinthiās as touchyng theyr fayth. By our fayth we ſtand in the Lord, & by our infidelitie we fall from hym. As no man can ſearch the hart but onely God, ſo can no man iudge or order our fayth but onely God thorough his holy ſpirite.

Furthermore fayth is a gifte of God, which he diſtributeth at hys owne pleaſure. 1. Cor. 12. If he geue 1. Cor. 12. it not this day, he may geue it to morow. And if thou perceaue by any exterior worke that thy neighbour haue it not, enſtruct him with Gods word, and pray God to geue hym grace to beleue: that is rather a poynte of a chriſten man, then to compell a man by death or exterior violence.

Finally, what doth thy compulſion Fayth is not procured by violence, but is the mere & onely of gift of God and violence? Ʋerely nothing but make a ſtarke hypocrits: for no man can compel the hart to beleue a thing except it ſée euidence and ſufficiente profe. I haue herd tell of a boy which was preſent at hys fathers burning for hys beléefe, and aſſone as the officers had eſpyed the boy, they ſayd ech to other, Let vs take hym and examine him alſo, peraduenture we ſhal finde him as great an heretike as hys father. When the boy ſaw that hys father was dead, and that the catchpoles began to ſnatch at him, he was ſore diſmayed, and thought that he ſhould dye to. And when one of them appoſed him, aſking him how he beleeued, he aunſwered, Maſter I beleue euen as it pleaſeth you. Euen ſo by tormentes and crafty handling a man may be compelled to ſay that he beleueth the thing which he neyther thinketh, nor yet can beleue: for Feare maketh fayth no fayth at all. a mās fayth is not in his own power.

But how doth God accepte thys thing, to ſay that I beleue that which indéede I beleue not? Ʋerely he vtterly condemneth it, whether the opinion be true or falſe. For if the opinion be true (as by example, that the fayth in Chriſtes bloud iuſtifieth me before God) and I confeſſe it before all the byſhops in England with my mouth, and beleue it not wyth mine hart, then am I nothing the better, (for I ſhould haue no part of Chriſtes bloud) but I am much the worſe. For firſt God condemneth me, which iudgeth me after myne hart, and alſo mine owne hart condemneth me, becauſe I haue openly graunted that mine hart denyeth.

And contrariwyſe, if I ſhould beleue thys fully in mine hart, and yet Fayth is firſt the gift of God and procedeth from the hart, which may not be compelled. for feare of perſecution ſhould deny it when I were examined openly of my fayth, then ſhall I be condemned of God (except A repent,) and alſo myne owne hart ſhall be a witnes to condemne me. And ſo it is very noiſome & vngodly to be compelled vnto any thing: for God euer ſearcheth the hart which can not be compelled. BVt my Lord obiecteth writing vppon Rocheſter. the xviij. article ſaying: If a man take away Purgatorye, for what entent ſhall we need any pardons? As long (ſayth he) as no man regarded purgatory, there was no man that ſought any pardon: for all the eſtimation of pardons hangeth Pardons. thereof, ſo that we ſhall haue Rocheſter ſayth herein very truly and yet was not ware of it. no neede of them, if there be no purgatorye.

Verely I care not though I graūt him that to. And I thinke that mouy was the mother of them both. For out of the ſcripture ſhall he be able to proue neyther nother.

But Mammon is a great god, euē of power enough to innent ſuch knackes, yea and to make them articles of the fayth, and to burne thoſe Purgatory and pardōs haue bene goodly marchaundiſe for the clergye. that can not beleue them. And it was a preaty practiſe to make ſuch pointes articles of the fayth. For after that our holy fathers had geuen vp preaching, and would take no more paynes, neyther ſerue theyr brethren any more, then ſette they vp ſuch articles of the fayth, as ſhoulde bring in money to vpholde theyr eſtate withall. And he that would not beleue them, rid him out of the way for feare of diſcloſing theyr iugling: for he that doubteth of pardons and purgatory, he plucketh our holye father by the bearde.

NOtwithſtanding my lord confirmeth Rocheſter. both pardons and purgatory, by the text that Chriſt ſpake vnto Peter, Math. 16. To the will I geue the kayes of the kingdome of heauen: and whatſoeuer thou bindeſt vpon the earth, it ſhall be bound in heauen, and whatſoeuer thou loſeſt on the earth it ſhall be loſed in heauen. But theſe woordes (ſayth my lord) had bene ſpoken in vayne if he could not geue pardons, and loſe men out of purgatory. &c.

As touching the kayes, albeit they Frith. haue oftentimes bene declared, and in maner in euery treatiſe that hath bene put forth in the engliſh tongue, yet will I ſomewhat ſhew my minde in them. There is but one kaye of heauen, which Chriſt calleth the kaye of knowledge. Luc. 11. And this kay The kayes Luke. 11. is the worde of God. Chriſt rebuked the law geuers for taking away thys The kay of knowledge is the word of God. kay from the people: for they wyth theyr traditions, and falſe expoſitions had fully excluded the kaye of knowledge which is the word of God, and had cleane ſhut vp the Scripture, as ours haue done nowe a dayes. It is alſo called the kaye of Dauid, whych ſhutteth, and no man openeth: openeth, Apoc. 3. and no man ſhutteth. Apoc. 3. And becauſe of theſe two effectes which it worketh (for it both ſhutteth and openeth) hath it the nomination of kayes, and yet (as I ſayd) indéede it is but one, which is the worde of God. Thys kay or kayes (now call it as you wyll ſith you know what it meaneth) Chriſt deliuered vnto Peter, and vnto hys other Apoſtles a like, which you ſhall eaſely perceaue if you marke where and when they were geuen. For Mat. 16. they were Math. 16. onely promiſed, and not yet geuen: for Chriſt ſayd, I will geue thée the kayes, and not, I geue thée. But after he was riſen from death, then performed he hys promiſe, and gaue the kayes to all indifferentlye, as thou mayſt ſée, Ioh. 20. And Luke cap. 24 Iohn. 20. Luke. 24. How chriſt gaue the kayes to Peter and the reſt of the Apoſtles. expoundeth it, that he opened theyr wittes to vnderſtand the Scripture, that repentaunce and forgeueneſſe might be preached. &c. Therfore it is the woord that bindeth and loſeth thorough the preaching of it. For when thou telleſt them theyr vices and iniquities condemning thē, by the law then bindeſt thou them by the woorde of God: And when thou preacheſt mercy in Chriſt vnto all that repent, To open, & to ſhut, to binde & to loſe, what it is. then dooſt thou looſe them by the word of God. Therfore he that preacheth not the woorde of God, can neyther binde nor loſe, no though he call him ſelfe pope. And contrarywiſe, he that preacheth his worde, he bindeth and looſeth as well as Peter and Paule, although he be called but Sir Iohn of the countrey. And conſequently, to ſay that the pope cā deliuer any ſoule out of purgatory (if there were one) is but a vaine lie, except he can proue that he goeth downe vnto them, and The pope can deliuer no ſoule out of purgatory, except he firſt go thether, & preach vnto them. preacheth vnto them the woorde of God (which is the ſalt that muſt ſeaſon them, and kay that muſt let them out) for other looſing there is none. And likewiſe, to ſay that the Pope can geue any pardon to redéeme ſinnes, except he preach me that Chriſtes bloud hath pardoned me, is euen like vanitie.

Me thinketh alſo that he wadeth to déepe to deſcende to purgatorye by thys text. For the text ſaith, that what ſoeuer he bindeth on earth, ſhall be Math. 16. bound in heauen, and whatſoeuer he looſeth on earth, &c. But now they graunt themſelues, that purgatory is Purgatory is not on earth, but as Rocheſter ſayth is the third place in hel. not on earth, but the thirde place in hell: And therfore it paſſeth his bondes to ſtretch his hand to purgatory: and ſo this text can not ſerue him.

NOtwithſtanding my lorde is not content to geue him thys power onely, but he hath ſo farre waded in the popes power, that he hath graunted him full auctoritie to deliuer all men from hell, if they be not damned already: For (ſayth he) whoſoeuer hath committed a capitall crime, Rocheſter. hath therby deſerued damnation: Rocheſter is in this place far beſide himſelfe. and yet may the Pope deliuer hym both from the crime, and alſo frō the payne due vnto it. And he affirmeth that thre times in the xxj. article for feare of forgetting.

Vpon this poynte will I a litle reaſon Frith. with my Lord, and ſo wil I make an end. If the Pope may deliuer any mā from the cryme that he hath committed & alſo from the payne due vnto it, as you affirme, then may he by the ſame authoritie deliuer. xx. an hundred, a thouſand, yea & all the world: for I am ſure you can ſhewe me no reaſon why he may deliuer ſome and not all. If he can do it, then let him deliuer A playne declaration of ye popes tyranny. euery man that is in the poynte of death both from the crime and frō the payne, & ſo ſhall neuer man more neither enter into hell nor yet into Purgatory: which were the beſt dede & moſt charitableſt that euer hée dyd, yea & this ought he to do (if he could) although it ſhould coſt hym his owne lyfe and ſoule thereto (as Moſes and Exod. 〈◊〉 . Roma 9. Paule geue him exāple) but yet there is no ieoperdy of neither other. Now if he cā do it (as you ſay) and will not, then is he the moſt wretched & cruell tyraunt that euer lyued, euen the very ſonne of perdition and woorthy to bée damned in an hundred thouſand helles. For if he haue receaued ſuch The Pope a proude ſhameleſſe & tyranous Antichriſt. power of God that hée may ſaue all men & yet wil not, but ſuffer ſo many to be damned, I report me vnto your ſelues what hée is worthy to haue?

Now if any man would ſolute this reaſon and ſay that he may do it, but that it is not méete for hym to do it, becauſe that by theyr paynes Gods iuſtice may be ſatiſfied: I ſay that this their euaſion is nothyng worth, neyther yet cā I imagine any way wherby they may haue any apparēce to eſcape. For my Lord ſayth hym ſelfe that the Pope muſt pacifie Gods iuſtice for euery ſoule that hée deliuereth from Purgatory, and therefore A blaſphemous pope & the deuils vicar. hath he imagined that the Pope hath in hys hand the merites of Chriſtes paſſiō which he may apply at his pleaſure where he will. And alſo he ſayth that the merites of Chriſtes paſſion are ſufficient to redeme all the ſinnes in the world. Now ſith theſe merites on their part are ſufficiēt to ſatiſfie ye iuſtice of God and redeme the whole world, & alſo that the pope hath them in his hand to diſtribute at his pleaſure, then lacketh there no more but euen the Popes diſtribution vnto the the ſaluatiō of the world. For he may pacifie Gods wrath and ſatiſfie hys iuſtice (ſayth my Lord) by applying theſe merites to them that lacke good workes. And ſo if the pope wil, Gods iuſtice may bée fully ſatiſfied & the whole worlde ſaued. Now if hée may ſo iuſtly & eaſely ſaue the whole world (charitie alſo mouyng him vnto it) and yet will not apply theſe merites The pope is the ſonne of perdition worthy of more payne then can be imagined, if Rocheſters doctrine be true. ſo frutefully, then is the faulte onely his, and he the ſonne of perdition and worthy more payne then can be imagined. And ſo is not the reaſon improued but much more ſtabliſhed, and as I thinke ineuitable.

Beholde I pray you whether my Lord of Rocheſter hath brought our holy father in auauncyng hys power ſo high, euen into yt déepeſt pit of hell. which (if my Lord ſayd true) it is impoſſible for hym to auoyde. But it chaunceth vnto hym euen as it doth cuſtomably where ſuch pryde raigneth: for whē they are at the hygheſt, then fall they downe headlong vnto their vtter confuſion and ruine.

If any man féele himſelfe gréeued, and not yet fully ſatiſfied in this matter, let him write hys minde, and by Gods grace I ſhall make hym an aunſwere, and that with ſpéede.

Pray christen Reader that the woord of God may encreaſe. Amen.

¶ An other booke agaynſt Raſtell, named the ſubſedye or bulwarke to his firſt booke, made by Iohn Frithe pryſoner in the Tower.

IT neadeth not Chriſtē reader (I thinke) now that thou haſt ouerread and diligentlye pondered in thine inward ſenſes that the treatiſe of Iohn Frith, wherein he confuteth all the reaſon which Raſtel, More, and Rocheſter, made for the maintenance and vpholding of the bitter paynes of purgatory: to commende vnto thee thys briefe worke folowing, named a ſubſedy, A ſubſedy, defence, or bulwarke. defence, or bulwarke to the ſame. And much les nedeth it to dehorte thee from the vayne & childiſh feare, which our forefathers haue had of that place of purgatory, as theyr good woorkes which at this day remayne vppon the earth founded for theyr thence deliueraunce, do teſtifie. And foraſmuch as thou art a Chriſten man, and reioyſeſt in Chriſt, I dare boldlye affirme for thee, that thou takeſt neyther pleaſure nor ioy of that place, like as ſome perſons Much ioy made for yt finding of purgatory although it were to ſmall purpoſe. do, which triumphed of late, and with much ioy and clapping of handes ſent tidinges into all partes, that purgatorye was founde agayne: becauſe they read in a booke named the Inſtitution of a Chriſten man, this worde Purgatory. And yet haue I not heard hetherto, that the ſelfe ſame perſons haue ſhewed any tokens of gladnes, for Gods woorde tranſlated into engliſh: ſo that to me they ſeeme to reioyce more, to haue the ſely ſoules purged with puniſhmentes when they be departed, then to haue them purged with the worde of God while they be here. Who wil think but as they haue vttered theyr hartes concerning Purgatory with theyr tongues, euen ſo ſay they in theyr ſtomakes, that their holy father the Pope (whome we may as iuſtly call the Biſhop of Rome, ſeeing Chriſt is deuided into Peter & Paule. he is there the head of S. Peters church: as we may call the head of S. Paules church in London, Byſhop of London) hath recouered agayne here in England his old authority, yea that he neuer yet loſt, becauſe they finde in theyr churches copes, ropes, bels and beades, with other lyke holineſſe, and on themſelues long gownes, ſhauen crownes, and fingers annointed with the holy oyle of idlenes. For who will ſay but that theſe holy reliques declare the byſhop of Rome as clarkly as this worde purgatory proueth a place to be where ſoules after the departure from theyr bodies ſuffer paines and puniſhmentes. Doth not this preaty pageant of purgatory ſignifie and prognoſticate what Tragedye they will play hereafter, when the word of God ſhall blow and ſcatter from the face of the earth, the darke cloudes and miſtes of mens inuentions, and ſhall ſcoure away yt ruſt of fleſhly vnderſtanding of the ſcriptures in other things likewiſe as it hath done in this, if ought may be found in that booke wherwith they may reſiſt? that ſuch thinges may be picked out of it, the fruite which commonly hath come of all counſels, conuocations, and ſynodes ſince the Apoſtles time (very few excepted) cauſeth me ſomewhat to feare: for if a mā wey the good with the bad that hath ſprong from them, he will perchaunce thinke that the lay people of all eſtates may well and iuſtly ſay, farewell the one wyth the other: and no maruayll, for they haue not bene all the children of one father that haue bene in counſels, as they haue not bene all ſheepe that haue gone in ſheepes clothing: and oft times the greater part ouercommeth the better. Which things gathered by experience and by reading, cauſeth me oftentimes to wiſhe, that they which would be counted ſinceere and true miniſters of the Goſpell, eyther might and would cleane abſtayne from ſuch counſelles, that they haue no part in them, or els that they would geue no more place to the fruites of infidelitie (I meane mans inuentions and carnall interpretations which the fayth in Chriſt neuer begatte) then S. Paule gaue to Peter hys colleague, when he left the table of the Gentiles and went to the Iewes, which facte of Peter in my iudgement Paule might more conueniently haue approued, ſeeing Peter did it to the entent he would not offēd his weake brethren the Iewes wyth hys eating: then the true and ſincere miniſters of Chriſt in the Goſpell may winke at many thinges vſed in theſe dayes among the diſciples of the Goſpell: much leſſe may they approue thē with the faſhion of theyr own liuing, and confirme them with the auctoritye of a Counſell, and with preching they ſay it is not time to ſpeake againſt thē: yet is it time to leaue them, and no longer to ſeeme to allow them, vnleſſe they entend alwayes to walk in them. Had the author of this booke looked after a time, as ſome do, he had not written againſt Purgatorye when he did. I feare me ſome maintaine blindnes more with theyr ſimulation, then they open the lyght with theyr preaching. But this haue I ſpoken (good Reader) beſides my purpoſe, which was none other then to admoniſh the Rocheſter More, and Raſtel, are all three defenders of one herely. that although Rocheſter, More, and Raſtell, haue all three (as thou perceiueſt by reading thys former treatiſe) ſtiffely defended one hereſie, yet ſhouldeſt thou not haue of all three, one iudgement or opinion.

More and Rocheſter were men of high dignitie in thys worlde, the one a Byſhop, the other Chauncelor of this noble realme of England, both auncient in yeares, of ſo great wit, and ſo More and 〈…〉 of 〈…〉 and 〈◊〉 . ſingular erudition in all kinde of learning, eſteemed as well of themſelues, as of many other, that no two lyke might in all this land be found: it was thought that for theyr dignity no man durſt, for theyr yeares witte and learning no man was hable to gay •• ayt them: wherfore they were perſw •… d to be the moſt meete of all other to • ake in hand the defence of the terrible paynes of purgatory, eyther the very • oū datiō, or els the chief building ſe • vpō yt foūdatiō of ye church of Rome. Raſtell had nothing cōmon wt them. But onely many yeares, and a witte ſophiſticall, which he called naturall reaſon. As Raſtel was but an •… rior to Rocheſter and More. appartayning to Gods worde, he acknowledged himſelfe ignoraunt therof: notwtſtanding he had ſuch opinion of his witte, that he thought he could as well proue purgatory by it, as the other two had done by the ſcriptures, wherin I thinke he was not deceiued. And as theſe three perſons were not like, ſo tooke they the aunſwer made to them not a like: More and Rocheſter More and Rocheſter thoughte foule •… ne of Iohn F •• th •• anſwere. thought foule ſcorne (ſee what the glory of this world, and high eſtimation of our ſelues doth) that a yong man of ſmall reputation ſhoulde take vppon him ſo cleane contrary to theyr opinion to write againſt them, and (to be ſhort) tooke the matter ſo greuouſlye, that they could neuer be at quiet in theyr ſtomackes vntill they had dronken his bloud. Raſtell though he perceaued his naturall reaſon to be ſore ſayd to, yet was he not malicious, as the other were: and therfore wrote he agayne. Which worke of Raſtell came Raſtel was not malicious, but gladly recogniſed his ignorance. to his handes, when he was priſoner in the Tower of London, where he made the aunſwere following to the ſame: which aunſwer after Raſtel had read, he was well content to count his naturall reaſon fooliſhnes, and wyth harty thankes geuen to God, became a childe againe, and ſucked of the wiſedome which commeth from aboue and ſaueth all that be noriſhed therewith: In the which he continued to his liues end with the honor and glory of God. To whome be prayſe for euer.

Amen.

¶ Here foloweth the Preface of this booke.

BRother Raſtell I thāke you that it hath pleaſed you to be ſo fauourable vnto me a poore priſoner, as to ſhew me a copie of your booke whiche you haue written to confute my reaſons and Scripture that I haue alledged agaynſt Purgatory, for that hath cauſed me to make a ſubſidie defēce and bulwarke to my booke, whiche by Gods grace ſhalbe an occaſion to open more light, although not to you, yet at the leſtwiſe vnto them whoſe hartes the prince of this world hath not blinded but 2. Cor. 4. that the light of the Goſpell and glorie of Chriſt may ſhyne in them. And where as you write and proteſt that you will bryng no Scripture agaynſt me. But onely rehearſe my Scripture agayne which I haue alledged vnperfeitly and woūde me with myne owne dartes, and will but euen do as one that playeth at tennes with an other toſſing the balle agayne, I doe verye well admitte your ſimilitude.

Notwithſtanding you know right well that it is not inough for a man playing at tennes to toſſe the balle agayne, but he Iohn Frith ſemeth that he could pla • well at ten •… e. muſt ſo toſſe it that the other take it not. For if the other ſmite it ouer agayne then is the game in as great ieoberdy as it was before, beſides that hee muſt take heede that he neither ſmite to ſhort of the line not yet vnder, for then it is a loſſe and he had bene better to let it goe. And finally ſometyme a man ſmiteth ouer and thynketh all won, and yet an vngracious poſt ſtandeth in the way and maketh the ball to rebounde backe againe ouer the corde & ſo loſeth the game. And that wil anger a man, and I aſſartayne you that ye haue toſſed neuer a ball but ye offende in one of theſe pointes, & yet beſides that ſome tyme ye playe a touche of legerdemayne and caſt me a ball which whē it commeth I perceaue to be none of mine, and all the court ſhall iudge the ſame. Theſe poyntes ſhalbe declared when we come to them and now I will aunſwere in order.

Raſtell. IN your Prologue you aſſigned two cauſes of the making of your firſt booke of purgatory with out allegyng any textes of ſcripture for ye profe therof, which are the controuerſie of two ſortes of people. One ſorte you Raſtel alleageth two cauſes why he made hys fyrſt booke in the defence of purgatorie. ſay be thoſe that beleue not in Chriſt, but deny Chriſt and his Scripture as bee the Turkes Paynimes and ſuch other miſcreauntes. An other ſort be they that beleue in Chriſt & his ſcripture nor wil deny no text of holy ſcripture, but yet they will conſtrue expounde and interprete theſe texts after theyr owne willes and obſtinate mynde. &c.

Now let vs conſider your foreſayd cauſes & ponder whether your booke haue or may do any ſuch good as you ſay pretended, & whether it haue conuerted thoſe ſortes of people, or els be any thyng lykely to do ſuch a fact. And firſt let vs ſée what it profiteth yt firſt ſort which are infidels not beleuyng in Chriſt nor his ſcripture. Our ſauiour Chriſt ſayth, he that beleueth Iohn. 3 Iohn Frith anſwereth to Raſtels two cauſes. is not damned, & Iohn Baptiſt confirmeth the ſame ſaying: he that beleueth in ye ſonne hath euerlaſtyng lyfe, but he that beleueth not in the ſonne ſhal not ſée life, but the wrath of God abydeth vpon hym. Here it is euidēt not by my expoſition, but by the conſent of all Chriſten men, that thoſe infidels are damned, for what entent then ſhould Raſtell teach them that there is a Purgatory: without Chriſt ther is no way but dānation, as ſcripture & all faythfull men teſtifie. Then would I know by what way he wold perſuade that there were a Purgatory (which ſhould be away & a meane to ſaluation and not to damnatiō) for thē which beleue not in Chriſt. This Raſtelles firſt cauſe proued to be in vaine. I am ſure of (and I thinke Raſtell be leueth it alſo) that the infideles ſhall neuer come in it though there were one? This you may ſée that his firſt cauſe is very vayne, and that if they dyd beleue it they were in déede deceyued.

Now let vs procéede vnto the ſecond ſort of people (which beleue in Chriſt and his ſcripture) and yet miſconſtrue it expoundyng it after theyr own willes. And let vs ſée what frute they take of this booke & what it profiteth them & we ſhall finde that it leſſe ſerueth theſe men then the firſt: for if this men beleue in Chriſt and in hys Scripture, then is it not poſſible that they ſhould receaue or admitte that thyng which is agaynſt the Scripture both by the expoſition of them ſelues & of all the world. For this is both agaynſt Scripture and all faithfull mē that there ſhould be any way to health if we exclude Chriſt and hys Scripture. And ſith Purgatory is counted away to health, he that would go about to proue it (ſecludyng Chriſt and Scripture) is agaynſt Scripture and all faythfull men.

Beſides that if they be ſo obſtinate that they will not receaue the verye Scripture but expounde it after their own willes & wreſt it after the ſame, then wil they much leſſe receaue your booke which is ſo playne agaynſt ſcripture, & therfore if you would thinke that they could bee tamed by your booke which notwithſtandyng ſo wreſteth Scripture, then may I very wel In apt and good example. lyken you to hym that hath a wilde horſe to tame which when he perceiueth that hee can not hold hym with a ſcoktiſhe ſnafle will yet labour to breake him with a rootē twine threde: So that I can eſpye no maner of profite that cā come of your booke if you can alledge no better cauſes then you yet ſhew, but that it had bene a great deale better vnwritten.

And brother Raſtel where you ſay Frith aunſwereth gently Raſtels bitter tauntes. that I auaunce & boaſt my ſelfe much more then becommeth me, and that I detract and ſlaūder my neighbours, & that I prouoke all men that read my booke rather to vyce then to vertue with ſuch other thynges as ye lay to my charge, I truſt I ſhall declare my inconuenience and geue you a ſufficient aunſwere.

¶ An aunſwere to Raſtels firſt chapter which reproueth me for boaſtyng my ſelfe.

IN the firſt chapter of this booke Raſtell Raſtell. laboureth to proue that I am ſore ouer ſéene in laudyng & boaſtyng my ſelfe & that I lyke my ſelfe ſo well that he is ſure that other men do lyke me the leſſe, and that he feareth that God will therfore lyke me & fauour me rather the worſe then the better.

Here he iuggeleth wyth me, and Frith. would make me beleue that he toſſed me mine own ball agayne, but when I beholde it, I perceaue it to be none of mine: for he hath cut out all that Frith meteth here with a falſe ball. ſhoulde make for me, ſo that he hath geuen it cleane an other ſhape then euer I entended that it ſhould haue, as it appeareth by hys writing which rehearſeth my words in this maner.

I am ſure, there are many that Raſtell. maruell that I being ſo yong dare attempt to diſpute thys matter agaynſt theſe thrée perſons. But my wordes Frith. are theſe: I am ſure that there are many that will much maruell, that I being ſo yong and of ſo ſmal learning dare diſpute this matter. &c.

Here Raſtell leaueth out the wordes, (and of ſo ſmall learning) for if he had put that in, he had bewrayed himſelfe. For I thincke no man ſo mad as to ſay, that he which ſayeth himſelfe to be both yong and of ſmall learning, ſhoulde prayſe and boaſte hym ſelfe.

Alſo immediatly after the wordes Note here the modeſty of Iohn Frith. of hys firſt allegation I ſay on thys maner: And as touching my lerning I muſt needes acknowledge (as the truth is) that it is very ſmall, which I thinke is but a baſe boaſting: and anone after I ſay, I would not that any man ſhould admit my wordes or learning except they will ſtand wyth the ſcripture, and be approued therby. Lay them to the touchſtone, and trye them with Gods word, if they be found falſe and contrary, then damne them, and I alſo ſhall reuoke them with all mine hart. &c.

Finally, I exhorted them to read my booke, not aduertiſing who ſpeaketh the wordes, but rather what is ſpoken: by which wordes you might well ſee, that I entended not to boaſt my ſelfe, and all this haue I written, and be left it out euē in the firſt page (as he calleth it) wherin he reporteth that I boaſt my ſelfe.

Notwithſtanding one thing doth Raſtell. ſore vexe him, that I ſhould recite the Epiſtle of S. Paule, wherby he ſaith I would haue men beleue that I had the ſpirite of God, and thinke that though I be young that I ſée viſions and eſpye the truth, and that myne elders haue dreamed dreames and wandered in phantaſies.

Thys he recounteth to be a great Frith. boaſt, and that thys one place ſhoulde winne him the fielde: whereunto I aunſwer that indéede my wordes do not proue that thing which you ſéeme No man ought to cō demne, that which he hath not ſene. ſo ſurely to gather of them: but my wordes do argue on this maner, that no man ought to condemne a thing before he read it, and then to geue ſentence, and becauſe you ſéeme ignoraunt in the matter, I ſhall declare it vnto you, and how it ſtandeth, It is a coulour of Rhetorike, and is called Auantopodoſis, that is to ſaye, An aunſwere to an obiection that a man might haue here made, on thys maner: thou graunteſt thy ſelf yong and of ſo ſmall learnyng, dooſt thou then thinke that we ſhall once read or regard thy booke, ſpecially ſith it is written againſt auncient mē both of great wit & dignity? To theſe two pointes I aunſwer preuenting theyr obiection, that they ſhould not deſpiſe it becauſe of my youth: for as the ſpirite of God is bound to no place, euen ſo is he not addict to any age or perſon, but enſpyreth where he will, & when he will, and bring in for an example God inſpireth youth aſwell as age. that he enſpyred yong Timothy prouing thereby, that the youth of it ſelfe is not to be deſpiſed, but according to the learning which it bringeth, and that therfore they may not deſpiſe my youth, but firſt read what doctrine I bring, and therafter to iudge it. No more in this I proue not, that I am enſpyred, and haue the ſpirite of God as Timothie had, but onely proue that God may enſpyre youth, as he did Tymothe, and that therefore ye ought firſt to read before you condemne: for you know not who is enſpyred, and who not, vntill you haue read theyr workes, or ſéene theyr factes. Thus you may ſée that my wordes define not, that all youth is enſpired, although ſome may be: but I exhort 〈◊〉 . Theſſ. 1. that no man deſpiſe propheſies, but proue all, and approue that is good. And to make the matter more playne I ſhall bring you an example out of Paule to the Hebrues, which Hebr. 13. exhorteth them to hoſpitalitie, for by that ſome men vnwares haue receaued Angels to harbour, be not therefore vnmindfull of it. Here Paule exhorteth you to hoſpitalitie, and ſhewing you that by thoſe meanes ſome men haue receaued angels into their houſe, he would not haue you thinke yt all the geſtes that you ſhall receaue ſhall be angels, but ſome ſhall be leud loſels. And likewiſe I in exhorting you to read my booke, and not deſpiſing my youth, becauſe that ſometime God enſpireth the yong, would not haue you thinke that the bookes made of yong men (which ye ſhall receaue) ſhall be holeſome doctrine, but ſome men be lewd and vnfruitfull, neuertheleſſe euen as if they receaued not thoſe geſts they ſhould alſo put away angels if any came. So if you deſpiſe to read ſuch bookes as be written by young men, you may alſo fortune to deſpiſe them which are written by the inſpiration of Chriſtes ſpirit, and therefore ye ought to read.

But be it in caſe I had indéed praiſed Frith ſpeaketh to cauillers. my ſelfe (as I haue not) and that I had ſayd that I had the Spirite of God, what inconuenience ſhould folow thereof? would you therof argue that my doctrine were falſe? If that were a good argument, then were Chriſtes Doctrine falſe, then were Paule a falſe prophet, and our fayth nothing: for Chriſt ſaid to the Iewes Iohn 8. that he was the light of the worlde. And againe he ſayd, It is my Father that glorified me, whome ye call your God. Now if it had bene a ſufficient A mā may vſe godly & modeſt boaſtyng. argument to condemne hys doctrine becauſe the world calleth it boaſting, thē ſhould we haue beleued no truth at all. Beſides that Paul ſéemeth not 2. Cor. 11. a little to boaſt him ſelfe, if men looke on it with a carnall eye, for he ſayth, that he thincketh not him ſelfe inferiour vnto yt hyeſt Apoſtles: and ſayth againe, that if they glory to be the miniſters of Chriſt (though he ſpeake vnwiſely) he is more copious in labours, in ſtripes aboue meaſure, in priſon more often, often at the poynt of death. &c.

Should we for theſe words thinke that his doctrine were not right? Nayverely that doth not improue the doctrine, but that it may be good & holeſome for a man may boaſt him ſelfe & do well ſo he referre yt prayſe to God from whom all goodnes commeth: but be it in caſe that I ſhould ſay that God of hys mere mercy and for the loue that he oweth me in Chriſt and hys bloud had geuen me hys ſpirite This is a thankfull, & godly boaſting. that I might be to his laude & prayſe to whom be thankes for euer. Amen. would you thinke that this were ſo greate a boaſtyng that the doctrine ſhould be impayred therby? Ah blinde guides I pray God geue you the light of vnderſtandyng, I beſeche you brother Raſtell be not diſcōtent with me if I aſke you one queſtion, be ye a Chriſten man or no? I am ſure you will aunſwere yes, then if I brought you the text of Paule which ſayth, he that hath not yt ſpirite of God is none Roma. 8. of his, I pray you how will you auoyde it, notwithſtādyng if you wold auoyde yt text, yet will I lay an other blocke in the way that you ſhal not be able to remoue, and that is the ſaying of Paule. 2. Corin. 13. Know ye not 2. Cor. 13. your ſelues that Chriſt is in you? except ye be reprobate perſons, now how ſoeuer you would iudge of your ſelues, I thinke verely that I am no ſuch & therfore whereas before I dyd not ſo write. Now I certifie you that Frith the faithful ſeruaunt and true martyr of Chriſt. I am Chriſtes, cōclude what ye wil, & the day ſhall come that you ſhall ſurely know that ſo it is, albeit in meane ſeaſon I be reputed a laughyng ſtoke in this world for I know in whom I truſt and he can not deceaue me.

Then bryngeth he againſt me that Raſtell. I ſay we haue bene long ſecluded frō the Scripture and alſo that our fore fathers haue not had yt light of Gods word opened vnto them.

I maruell what Raſtell meaneth Frith. by bryngyng this for his purpoſe, for Raſtell ſheweth himſelf to be very ignoraunt. I thinke it no boaſtyng of my ſelfe, but if ye thinke that it be vntrue, I thinke he is very blynde. For what Scripture hath the poore commons bene admitted vnto euen til this day? It hath bene hid and locked vp in a ſtraunge tounge and from them that haue attayned the knowledge of that toung hath it bene locked with a thouſand falſe gloſes of Antichriſtes makyng and innumerable lawes. And where I ſay our forefathers haue not Frith ſheweth his meaning how yt ſcripture was kept from our forefathers had the light of Gods worde opened vnto them, I meane that they haue not the Scripture in their owne mother toung, that they might haue conferred theſe iugglyng miſtes with the light of Gods word as the proceſſe of my wordes can teſtifie which he hath holy left out, but I beſech the Chriſtē reader once to read the place for my diſcharge and his confuſion, ye ſhall finde it in the ſecōd leafe of my booke.

And now he alledgeth agaynſt me that I ſhould ſay this: iudge Chriſten Raſtell. reader what reaſons Raſtell hath brought and how he hath ſoluted thē, for in my minde both his reaſons and ſolutions are ſo childiſh and vnſauery, ſo vnlearned and baren ſo full of faultes and phantaſies that I rather pitie the mans déepe ignoraunce and blyndnes which hath ſo deceiued him ſelfe through Philoſophie and naturall reaſon, then I feare that he by his vayne probations ſhould allure any man to conſent vnto hym.

I thinke Raſtell layeth not this agaynſt Frith. me, becauſe I boaſt my ſelfe in theſe wordes: And verely as touchyng the truth of thoſe woordes I will adde thus much more vnto thē, that I neuer wyſt man yt was coūted wiſe whiche hath brought ſo ſlender reaſons except he entended to deſtroy a thing which ye ſéeme to haue build.

And finally where as I exhorte all men to iudge and conferre the Scriptures Raſtell. which Syr Thomas More and my Lorde of Rocheſter alleadge for theyr opinions and would haue them to ponder their reaſons and my Raſtell cauileth. ſolutions vnto them annexyng theſe wordes I am ſure yt my ſmal learning hath condēned their hygh eloquence, that my folye hath brought to nought their wiſedome & that my youth hath diſcloſed their feſtered ignoraunce.

There Raſtell thinketh that I ſtād Frith. well in my owne conceite and boaſt my ſelfe aboue the Moone becauſe I touch M. More his kynſman: but let Raſtell take this for an aunſwere, if M. More would kéepe him within his owne bondes that is with medling of More would not be ignorant in any thing & therfore vnderſtood nothing as he ſhould haue vnderſtand, neyther his duty to the prince, nor yet to God. worldly matters onely, I would neuer compare with him, yet he muſt remember that a dawber may correct hym in his owne craft, but it is euen as Socrates ſayeth, when a man is wiſe in one thyng then will hée take vpon him to define all thynges and be ignoraunt in nothyng and ſo diſdayneth the gift that he hath and proueth hym ſelfe vnwiſe.

Furthermore I ſée no great praiſe that I here attribute vnto my ſelfe: but confeſſe my ſmall learning, my folly, and my youth: neuertheleſſe if he recount it a prayſe, becauſe I ſay it hath cōdemned theyr hie eloquence and theyr wiſedome, and diſcloſed theyr ignoraunce, then let hym alſo annexe the wordes that I wrote ſaying. And it is euen the olde practiſe of God, to chooſe the fooliſh things of the worlde to confound the wiſe, to chooſe the weak to confound the mighty, A good concluſiō made by Iohn Frith againſt Raſtels firſt chapter. and to chooſe the vile things which are of no reputation to confound thē of hye degrée, that no fleſh might boſt it ſelfe in his ſight, to whom onely be prayſe and thankes for euer. Amen.

Where all men may ſée that I referre all prayſe to him which onely is worthy: and ſo I may conclude, that you haue not looked indifferently on my booke.

An aunſwer vnto Raſtels ſecond chapter, which improueth me for rayling & diſpraiſing others.

IN the ſecond chapter he raungeth Raſtell. the field, and ſearcheth out with all diligence, what worde I haue ſpoken that might be takē in the worſt ſence, and calleth them rayling, geſting, and ſcolding woordes: And becauſe he would haue me to be abhorred of the Reader, he alleageth not onely theſe wordes that are ſpoken againſt himſelfe, but alſo that are ſpoken againſt my lorde of Rocheſter, and ſyr Thomas More, not that he entendeth to aunſwer for them, or to defend theyr parties ye may be ſure, but onely to leaue nothing behinde which ſhould ſéeme to make for him, like a noble orator, the wordes that he reproueth are theſe:

There Raſtell taketh hys foundation Raſtell. vpon a ſtarke lye, and there he maketh two lyes: and there he maketh thrée lyes.

Here I would deſire my brother Frith. Raſtell to pardon me of a little ignoraunce, for ſurely I thought it had bene no more offence to call a lye, a lye, then to call a ſhéepe a ſhéepe: notwithſtanding ſith he recounteth it to be rayling, geſting, and ſcolding, I will hereafter temper my ſelfe, and chaunge my words, and will ſay that when he lyeth (that by hys leaue) he maketh a fitten.

It angreth him when I ſay, that Raſtell. Raſtel hath loſt his wit in purgatory, and therefore I will ſay ſo no more. Frith. But thys I will affirme (be Raſtell neuer ſo furious) that whoſoeuer maketh ſuch reaſons and ſolutions, and counteth them good in earneſt, that he hath no wit in hys head, whereſoeuer he loſt it: but if you would read Raſtels firſt argument which I haue ſet in my booke in the twelf leafe, then you ſhall perceyue whether I ſay the truth, or not.

Alſo he aleageth that I ſhould ſay, that Raſtell. ſaying of Raſtell is againſt ſcripture: but if ye count that railing, and and would not haue me ſay ſo much vnto him, I will count the man ſomwhat Frith. ſtately: and this I enſure him, that if God ſuffer me to liue, I wyll ſay ſo agayne, take it as he will.

Alſo he reciteth as a great reproch Raſtell. that I ſhould ſay, I marueyll how our ſcholemen may abide this felow. And ſurely the ſame I ſay agayne, for Frith. he proueth both ſainte Thomas and them alſo foles & double f • oles, which if I ſhoulde ſo do, would be counted baynous hereſie.

Then he rehearſeth what I ſay of Raſtell. M. More, and my L. of Rocheſter, and all to helpe his matter, that when I ſay, the ſmall probations and ſlender reaſons that thoſe two witted men, Syr Thomas More, and my Lorde of Rocheſter had brought to confirme Purgatorye, made my hart to yerne.

What rayling or ieſting this is, let Frith. other men iudge, but thys I dare auow that I ſayd the truth: for what ſhould a man do or ſay, to ſée them ſo contrary in theyr tales. M. More ſayeth, Rocheſter contrary to More, and More contrary to Rocheſter. that there is fire and no water in purgatory: and my lord of Rocheſter ſayth, that there is both fire and water. M. More ſayth, that the miniſters of puniſhment are deuils: and my lorde of Rocheſter ſayth, that the miniſters of puniſhment are angels. M. More ſayth, that both the grace & charity of them that lye in the paynes of purgatory are increaſed: my lorde of Rocheſter ſayth, the ſoules of purgatory obtayne there neyther more fayth, nor grace, nor charitie thē they brought in with them. Now iudge good Reader, whether I haue rayled, or ſayde the trueth, but all this doth Raſtell leaue out full craftely: he reciteth full diligently both the head and tayle, but the middle which expoundeth the matter wil he not let you ſée.

He alleageth alſo againſt me, that Raſtell. I ſay, M. More is ſore deceaued, and ſet on the ſand euen at the firſt brunt, and in the beginning of hys voyage, and that I would wiſh M. More a little more witte.

Euen that I ſay agayne, and affirme Frith. it to be true, and is ſo euidently proued in the beginning of mine aunſwer agaynſt M. More, that I néed to ſay nothing, but only referre the reader vnto the place.

Alſo he improueth me for ſaying in Raſtell. an other place, that M. More ſheweth him in one text twiſe ignoraunt, and yt he is to buſte, for he vnderſtandeth not the phraſe of ſcripture.

This and ſuch other ſayinges he Frith. alleageth (which I paſſe ouer:) for I count it folly to ſpend paper and laboure about the rehearſing of them, for if you read my booke, you ſhall ſée all theſe points ſo plainly proued that he mought be aſhamed to make mention of them.

This he counteth geſting, ſlaundering, Raſtell. and rayling, ſaying that no reaſonable man will thincke theſe poyntes to be thinges belonging to vertue, but rather ſpices and braunches Raſtell is a bitter taunter. of pride, and that I ſhew not my ſelf therin charitable but rather malicious, nor no wiſedome therein but rather • olly, adding that if I had bene halfe a yeare at two ſcholes, that is to ſay, the ſchole of diſcretion, and the ſchole of charitie, I ſhould more haue proſpered in vertuous learning, then I haue done in other ſcholes this vij. yeare: and ſayth, that I haue bene at the ſcholes of ſlaundering, rayling, and geſting.

Deare brother, if it had bene ſo, Frith. that I had ſpoken certayne wordes in déede, which mighte haue ſéemed in your eyes to be rayling, detracting, and ſlaundring (as I haue not, ſauing a little geſting) woulde you diſproue my doctrine thereby? What will you then ſay to S. Iohn baptiſt which calleth Math. 3. the phariſies (then heades of the church, as are now our doctoures) generation of vipers? would you therefore conclude that his doctrines were naught? I thinke you be not ſo chyldiſh. And it ſéemeth this one ſentence to be more rayling, and ſlaundering, then all that I haue written.

What wil you ſay to Chriſt which called the ſcribes and phariſies hypocrites, Math. 15. 16. 22. And in the 13. he ſéemeth to rayle aboue meaſure where he calleth thē hypocrites, The reprouing of the papiſticall hypocrites muſt not be called rayling. and blinde guides, paynted ſepulchers, whych outwardlye appeare righteous, but within are full of hypocriſie, ſerpents, and generation of Ʋipers. Beſides that he calleth Herode Foxe. Luc. 13: and the Iewes Luc. 13. he called a froward and aduouterous generation, Math. 12. 16: and in the 17. he ſayth, O vnfaythfull and ouerthwart nation: woulde you thinke it ſhould excuſe the Iewes which refuſed his doctrine to ſay that he rayled, and that no reaſonable man woulde thinke thoſe things to be pointes, belonging to vertue, but rather ſpices and braunches of pride and that hée ſhewed not hym ſelfe charitable, but malicious, nor no wiſedome therein but folie, would it excuſe them to ſay (as you do to me) that if he had bene one halfe yeare at ſchole of diſcretion and charitie, he ſhould more haue proſpered in vertuous learning and that he had bene at the ſcholes of ſclanderyng, rayling and ieſtyng.

Finally S. Paule in your eyes might appeare to rayle and ſlaunder and to be cleane deſtitute of Gods ſpirite, which as Luke ſaith repleniſhed Luc. 13. with the holy Ghoſt ſayd to Clemas that reſiſteth hym. Actes. 13. O thou ful of all ſuttelty & deceite thou ſonne of the deuill and enemy of all righteouſnes ceaſeth not to peruerte the rightwayes of the Lord. I can bryng many •• o ſuch ſayinges of Peter, Iohn, Iames, and Iudas, and yet I thincke you will not improue their doctrine thereby but becauſe I ſtudye to be ſhorte, I ſhall count it ſufficient to haue warned the reader of this. Notwithſtanding peraduenture Raſtell wil not yet be aunſwered, but will ſay that albeit I haue touched inough as concernyng thoſe thynges that appeare railyng and ſlanderyng in his eyes, yet I brought none that ieſt as I do, whereunto I may aunſwere and alledge for me Helias the The Prophetes and Apoſtles were great reprouers of the vngodly and wicked. Prophet which both mocked the falſe Prieſtes and ieſted with them, ſaying call loude vnto your Gods for peraduenture they are a ſléepe and cā not here, or els they be gone out of towne. I cannot inough meruell that my brother Raſtell would vſe ſuch maner of reaſoning with me as to improue my doctrine becauſe of my raylyng and ieſtyng.

For ther with he hath made a foule hole in his kinſmans beſt coate for euery mā perceiueth that M. More his bookes are ſo full of rayling, geſtyng and baudye tales, that if the furious Momus & Venus had take out theyr partes there ſhould be very little left for Vulcanus.

Raſtell.After this Raſtell diſſenteth to the purpoſe of his matter & would proue that my expoſitions of Scripture are not good becauſe they are an occaſion to bryng yt people to boldnes of ſinne and to moue the people to delite in other mens faultes, and to laugh therat, and to put you an exāple: he ſayth, if I ſhould take vpon me the expoſitiō of this text. In principio erat verbum & verbum erat apud deum &c. and expound it after this maner.

As it is a fond expoſition, ſo it is falſe metre.In the begynnyng of this yeare Iohn Frith is a noble Clerke He killed a mylſtone with his ſpere Keepe well your geeſe your dogges do barke.

I trowe ſayth Raſtell all wiſe men would thinke that this were a fonde expoſition & yet this expoſition would pleaſe childrē fooles and mad men, as well as the expoſition of S. Auſten or S. Hierome or any other Doctor of ye Church, becauſe it would make them to laugh, ſo (ſayth Raſtell) Frith maketh ſuch expoſitiōs with ieſtyng and rayling to make the people laugh, not regardyng to edifie the people, nor to prouoke them to vertue mekenes or charitie nor to leaue their ſinne, but rather geueth them boldnes & to beleue that there is no Purgatory nor A ſore and fond ſaying of Raſtell. hell, but mocketh and ieſteth at thoſe reaſons that bee made for proofe of Purgatory.

Now as touchyng the firſt part, Firth. where he ſaith that my expoſitions be an occaſion to bryng the people to boldnes of ſinne, I aſke hym why? his aunſwere is becauſe I geue thē boldnes that there is no Purgatory, nor yet hell, thereto Raſtell by his leaue (maketh a fitten) I dare not ſay hee Frith is a good ſcholer & ſone hath lerned his leſſon, he will ſay no more they lye, for that is bitter. maketh a lye for that hee would call rayling for I neuer denyed hell, but affirme in many places of my booke & euē in the firſt ſide of myne aunſwere agaynſt him I affirme hell, and perpetuall damnation, but when ye come to the proofe of his wordes, then you ſhall ſée how wiſely the mā cōcludeth, for he thinketh that ab inferiori ad ſuū ſuperius confuſe diſtribue, men ſhall thinke it a good conſequent as if I ſhould ſay that we lacke fire in priſō, then would he cōclude that there lacked fire in all Middleſex. Or if I wold ſay their were no wit in Raſtels head then would hee conclude that there were no witte in no mās head, but he hath ſo long ſtudyed Philoſophy, that hee hath cleane forgotten his principals of Sophiſtry, notwithſtandyng we wil forgeue him this faute for the man is ſomewhat aged and therfore I thinke it is lōg ſince he read them, and that they are now out of his memory: neuertheleſſe he will ſay that hys argument is not ſoluted for although I denye not hell, yet I denye Purgatory, and ſo I geue the people an occaſiō to ſinne, becauſe they feare not Purgatory, whereunto I haue ſo ſufficiently aunſwered in Raſtels vij. argument that I wonder that hee is not a ſhamed to bryng the ſame agayne but he truſteth that my bookes ſhall neuer be read, and his may go ſurely abroad, and therefore he may ſay what he will onely hee careth not what he ſaith ſo he hold not his peace.

And where hee reporteth that I Raſtell. make expoſitions to make the people to delite to heare of other mēs fautes and to laugh thereat, therto will I ſay nay, till he be at layſure to proue it, Frith. and where he ſayth, if he ſhould take vppon hym to expounde, In principio erat verbum in this maner.

Raſtell.In the begynnyng of this yeare Iohn Frith is a noble Clerke He killed a mylſtone with his ſpere Keepe well your geeſe the dogges do barke.

Saying that all wiſe men would ſay that this were a fonde expoſition.

Therto I aunſwere that, ſaying: Frith. for the ryme & meter they might well ſay that a gooſe had made it for any I gooſe would haue made better ryme and meter then Raſtell did. reaſon, that is therin, and yet as touchyng the meter, the ſecond verſe lacketh a foote, and is ſhorter then his felowes, but if you put out this word Frith, and put in this worde Raſtell for it, then ſhall his meter alſo be perfite, and that halting verſe ſhal runne merely with his felowes vppon hys right féete on this maner.

In the begynnyng of this yeare Iohn Raſtell is a noble Clerke He killed a mylſtone with his ſpere Keepe well your geeſe the dogges do barke.

Thus I haue amended his meter, Frith taketh payne to amende Raſtels meter, but not his reaſon. but as for the reaſon I leaue it to him ſelfe to amende it at his layſure. In the end of his ſecond chapter he ſayth that I entende with my expoſitions to bring the people to beleue in foure other great errours, wherof the firſt is that there is no hell, ordeined for any that is of Chriſtes faith, although he do neuer ſo many ſinnes but let vs ſée how he proueth it.

An Aunſwer to Raſtels third Chapter, which would proue that I deny hell.

IT ſéemeth (ſayth Raſtel) by the reaſons Raſtell. that Frith hathe alleaged that his entēt is to bring the people in beléefe that there is no hel, for I alleage in my aunſwer to Raſtels dialoge the ſaying of S. Paule. Ephe. 1. Chriſte Ephe. 1. choſe vs in him before the beginning of the world, that we might be holy & without ſpot in his ſight, and againe Eph. 5. Chriſt loued his cōgregation Frithes aunſwere to Raſtels thyrd chapter. and gaue himſelf for it, that he might ſanctifie it in the fountaine of water thorow the word to make it wythout ſpot or wrincle or any ſuch thing, but that it ſhould be holy and wythoute blame.

And vpon theſe textes I conclude, Frith. that if Chriſte haue ſo purged vs that we are wtout ſpot, wrinckle or blame in his ſight, (as Paule teſtifieth) then wil he neuer caſt vs into Purgatorie. For what ſhould be purged in them, that are withoute ſpotte, wrinckle or blame. And then ſomwhat to declare the matter how we be ſinners as lōg as we liue, and yet without ſynne in the ſight of God, adde theſe woordes which I would that all men did well note, and bicauſe Raſtell leaueth out the beſt of the matter, I will rehearſe my owne wordes againe.

Peraduenture euery man perceiueth not what this meaneth that we are rightwiſe in his ſight, ſéeing that euery man is a ſinner. 1. Ioh. 2. therfore I will bréefely declare the meaning of the Apoſtel. This is fyrſte a cleare caſe, that there liueth no man vppon the earthe without ſynne, not withſtanding all they that were choſen in Chriſt before the foundation of How we are righteous in the ſight of God, & yet •… e ſinners. the world were laid, are without ſpot of ſinne in the ſight of God. Epheſ. 1. ſo that they are both ſinners, & rightwiſe if we conſider the imperfection of our faith and charitie, if we conſyder the conflict of the fleſh and the ſpirite. Galath. 5. if we conſider our rebellious membres whiche are vnder ſinne. Rom. 7. then are we gréeuous ſinners: and contrary wiſe, if we beléeue that of that mercifull fauor God gaue his moſt deare ſonne to redeme vs from oure ſinne, if we beléeue that he imputeth not our ſinnes vnto vs, but y• his wrath is pacified in Chriſte & his bloud, if we beléeue that he hath fréely giuen vs his Chriſte, and with him all things, ſo that we be deſtitute of no gift. Rom. 8. then are we righteous Roma. 8. in his ſight, and oure conſcience at peace with God, not thorowe oure ſelues, but thorowe oure Lorde Ieſu Chriſt. Ro. 5. So maiſt thou perceiue Roma. 5. that thou art a ſinner in thy ſelfe, and yet art thou rightwiſe in Chriſte, for We are ſinners in our ſelues and yet righteous in Chriſt. thorow him is not thy ſinne imputed nor reckened vnto thée, & ſo are they to whome God imputeth not theyr ſinnes, bleſſed rightwiſe wtout ſpot, wrinkle, or blame. Rom. 4. Pſal. 31. Roma. 4. Pſal. 31. And therfore will he neuer thruſt thē into purgatorie, and for proofe of this I alledge (as Raſtel beareth me witneſſe) diuers texts of S. Paul. Eph. 2. Rom. 4. 5. 7. 8. but that notwithſtanding Raſtell. Raſtel ſayth that I haue not recited them ſufficiently, for I haue left out ſomwhat which I haue reherſed for the opening of the truth, and then bringeth in that S. Paule exhorteth and biddeth vs we ſhall vſe no fornication, vnclenneſſe, auarice, filthe or fooliſh ſpeaches, for ſuch ſhall haue no inheritance in the kingdom of heauē, and euen ſo ſay I too, but iudge good Fi •• h. reader, what is this to the purpoſe: for it neither maketh for purgatorie, neither agaynſt it. This text I coulde haue alleaged if I had endeuored my ſelfe that we ſhould doe good woorkes (which I neuer knew chriſtian man deny) but elſe as touching my matter it is nothing to the purpoſe, and as well he mighte haue improued me bicauſe I bring in no text to proue that yt father of heauen is god, or to proue that which neuer man doubted of.

Then he alleageth Paul. Ro. v. vj. Raſtell. ſaying, though grace doe raigne thorow Chriſt, ſhall we therfore dwel in ſinne, nay God forbid ſayth Paule, & euen ſo ſay I againe: he alleageth Rom. viij. that there is no dampnation Raſtell ſetteth a trap wherein he wilbe taken hym ſelfe. to them which be in Chriſt Ieſu if they liue not after the fleſhe, and euen ſo ſay I, but Raſtell will ſay the contrary anone.

Beſides that he alleageth Rom. iij. we be fréely iuſtified by grace, by Chriſtes redemption to ſhew hys iuſtice for the remiſſyon of ſynne done before (and yet ſaythe Raſtell) Paule ſayth that the law is not deſtroyed by fayth but made ſtable, but thys hathe Frith left out of his boke to cauſe the people to beléeue that they be cleane purged by the bloud of Chriſte only, and that there néede no purgatorie.

By theſe words you may euidently Frith. perceyue what Raſtell meaneth by thys alleaging of Paule, for the eſtabliſhing of the lawe, verely that the worke of the lawe ſhould iuſtifie and The workes of the law can not iuſtifie vs. cleane purge you from ſynne whyche is contrary to Paul and all ſcrypture, for euen in thys ſame Chapter that he alleageth, Paule ſaith: that of workes of the law no fleſh ſhalbe iuſtified in hys ſyght, and ſaythe that the rightwiſeneſſe of God commeth by faythe of Ieſu Chriſt vnto all, and vppon all that beléeue. But as touching good works, I wil touch more héereafter.

Furthermore Raſtell ſayth, that if Raſtell. my argumentes coulde proue that there is no purgatory, it muſt follow Raſtelles blind argument. as wel that there is no hell for vs that be chriſten men though we continue ſtill in ſinne: for if we be bleſſed with out ſpot, wrinkle, or blame, and that therefore he will not caſt vs into purgatory, then he will not caſt vs into hell whatſoeuer ſinne we do commit.

Here Raſtell vttereth his blindenes Frith. vnto you, and ſheweth you what vnderſtanding he hath in ſcripture: firſt he armeth himſelfe wyth a falſe ſuppoſition, and yet therupon he concludeth his argument falſly. His ſuppoſition is this, that al men which are baptized with materiall water are very Chriſten men and haue the true fayth, Note well this worthy & learned argument. and be thoſe which Paule affirmeth to be without ſpot, blame, or wrinkle. But thereto I ſay nay, for euen as the outwarde circumciſion made not the Iewes the elect people and children of ſaluation, ſo doth not the outwarde baptiſme make vs the faythfull members of Chriſt: but as they were the children of God, which were inwardly circumciſed, euen ſo they that are waſhed inwardly from the concupiſcens of thys worlde, are the members of Chriſt, whom Paule affirmeth ſo to be purged through his bloud. Agayne, you may know that Raſtell knoweth none other faith but that which may ſtand with all maner of ſinne, but the faith which we ſpeak of, is the ſame which worketh through charitie, wherof Paule, ſpeaketh Gal. 5. They that haue thys fayth, are borne of God and ſinne not, theſe Gallat. 5. 1. Iohn 3. that haue this faith do hope and looke daily for deliuerance out of this thraldome and body of ſinne: and in the meane ſeaſon they purify themſelues 1. Iohn. 3. 〈◊〉 . Iohn. 2. as he is pure. For if a man will ſay that he knoweth Chriſt or beléeueth in him, and kepeth not his commaundementes, he is a lyar, and we renounce him to be any of this number that we ſpeake of. And when Raſtell ſayth, I woulde conclude there is no hell for them that be Chriſten men, though they continue ſtill in ſinne. I Frith. aunſwer, he that committeth ſinne is of the deuill, and I ſay agayne, that the Chriſten that we ſpake of, which are the children of God cannot continue Such chriſten people as are the children of God, will not dwell nor abide in ſin • e, and ſo for thē there is no hell. ſtill in ſinne, but ſéeke all meanes to fulfill Gods commaundementes. Notwithſtanding the chriſten which Raſtel ſpeaketh of which are the children of the deuill, may do as they liſt: and indéede they had néede to make a frende of Raſtell to helpe them into his purgatory, if it be any better then hell: for they ſhall neuer come in heauen, except they repent and walke innocently Luke. 12. in this world, as Chriſt and his little flocke haue euer done: for they that walke otherwyſe are none of his, though they weare miters.

This little flocke it is that are ſo The ſmaller number belong to Chriſt, and not y• greater. purged (and not Raſtels multitude) and for this is there neyther hell nor purgatory ordeyned, euen as for the hope that continueth ſtill in ſin is ordayned no heauen. And that there is no hell ordained for theſe faythfull folowers of Chriſt, I will proue euen by this worde of Paule which Raſtel rehearſed before. Rom. 8. That there Rom. 8. is no damnation to them that be in Chriſt Ieſu, if they liue not after the fleſh. Here Raſtell hath ſmitten the ball quite vnder the corde, and hath Here Raſtel is taken in his owne trappe. alleged that, that ſhall condemne him. For if there be no damnation, but becauſe you are ſomewhat ſlow in perceauing the matter, I ſhall reduce it into a Sillogiſmus on this manner: There is no damnation vnto them Maior. that be in Chriſt Ieſu if they liue not after the fleſh, but after the ſpirite. Euery hell is dānation. Ergo, there is no hell to them that be in Chriſt Ieſu Minor. if they liue not after the fleſh but after the ſpirite. This is in the firſt figure made by Relarent. not by any profite that I thinke that the poore cōmōs can take by ſuch babblyng but onely to ſatiſfie your mynde and pleaſure. Notwithſtandyng one thyng I muſt Raſtel falſyfieth the ſcripture. put you in remembraunce, that you haue falſly tranſlated the text for the text hath not that cōditional although I was contented to take it at your handes to ſée what you could proue, but the text ſayth thus there is no dā nation to them that are in Chriſt Ieſu, which walke not after the fleſh but after the ſprite: where Paul doth certifie you that they which are in Chriſt Ieſu, walke not after the fleſh but after 1. Cor. 8. Galath. 2. the ſpirite, ſo that you may gather by Paule that if they walke not after the ſpirit they are not in Chriſt Ieſu, that is to ſay: they are none of Chriſtes, although Raſtell will call them Chriſten men, therfore deare brethrē looke that no man deceiue hym ſelfe, for Chriſt is not yt miniſter of ſinnes. If we be deliuered frō ſinne through Roma. 6. 1. Iohn. 2. Phil. 2. Pet. 1. Chriſt, then muſt we walke in a new conuerſation of our life, or els we are ſtill in darknes. Remember that we haue this precious treaſure in frayle, britell and earthy veſſels, let vs therfore with feare and trembling, worke our health, and make ſtable our vocation and electiō, for if we retayne the Roma. 1. truth & knowledge of God in ſinne and vnrighteouſnes we ſhall ſhortly perceiue the wrath of God vppon vs with infinite deluſions, and the ende of vs ſhalbe woorſe then the begynnyng: awake therfore and vnderſtād your health.

Now you may ſée howe he concludeth that I eſtablyſhe thys error, that there is no hell, for ſéeing mine arguments, There is no hell to thoſe that are in chriſt Ieſu. and Paule Rom. viij. doe conclude that there is no hel nor dampnation to them that are in Chryſt Ieſu, and are hys faythfull followers, he thinketh it ſhould well folowe that if there be no hell for them, that there is no hell for no man: for in hys ſeconde chapter, and alſo in the beginnyng of the third, he ſaythe that I deny hell, There is a •… or ſuche as feare not God nor 〈◊〉 his cō maundements. and when we come to hys probation, there is nothyng ſayd but that whych Paul confyrmeth, that is, there is no damp • ton for them that are in Chryſt Ieſu, which walke not after the fleſh, but after the ſprite, whych are thorow Chryſte wythoute ſpotte wrynkle or blame. And ſo though Raſtel appeare to hymſelfe to conclude lyke a ſage Philoſopher, yet I anſwer you he cō cludeth lyke an ignorante Sophyſter as all mē may ſée, for it foloweth not: Paule and Fryth ſay there is no hel, as contrarywiſe it foloweth not there As there is no heauē for good & euil, ſo there is▪ no hell for good and euill. is no heauen for Raſtelles Chryſten men whych contynue ſtyll in ſynne, Ergo there is no heauen for the deuil theyr father, and yet is there heauen for Chryſte and hys electe. I haue before declared how Chryſtes elect are ſynners and no ſynners. And nowe bycauſe you ſhoulde not miſtake the tertes of S. Iohn whych I before alleaged, I wyll ſhew you how they do commyt ſynne, whych I dyd alſo fufficiently touch in my anſwer agaynſt Raſtels dialoge, euen two leaues frō the ende, and yet I wyll touche it agayne, bycauſe you ſhall not thyncke that I woulde not leade you in ignorance and darkneſſe.

There are two partes in a faythfull There are two partes in man, that is. the outwarde man and the inward man. man, whych rebell eche agaynſte other, and are at contynuall ſtryfe, and both of them haue diuers names in ſerypture, the one is called the inward man, the heart, the mynde, the wyll, and the ſpryte: the other is called the outward man, the rebellyous membres, the bodye of ſynne and the fleſhe, and theſe in a faythfull man kéepe contynuall warre, and allbeit the one be ſubdued and taken pryſonner of the other, yet neuer conſenteth to hys ennemy, he can not leaue him, neyther will make peace wyth hym, but wyll laboure what he can, and wyll call for all that he thynketh wyll helpe hym to be deliuered from hys ennemie, and then warreth vppon hym a freſhe, what tyme the faithfull man is brought to the knowledge of God, and beléeueth in Chryſt, and hath his will and mynde renued with the ſpryte of God that conſenteth to the lawe of God, that is good, ryghteous and holy, and beginneth to loue the lawe, and hath a will and a deſire to fulfill the lawe of God, and not to deſpyſe hys heauenly father, and looke howe much he loueth the lawe, countyng it ryghtwiſe and holye. Euen ſo muche doth he hate ſynne whych the Howe the inward mā reſiſteth the aſſaultes of the outward man. lawe forbiddeth and abhoreth it in hys heart and inward man, and then albeit the outwarde man and rebellious membres do at time beſéege him and take hym captyue vnder ſynne, yet doth not the inward man conſent that thys ſynne is good and the lawe naught, whych forbyddeth it, neyther dothe the heart delighte in thys ſame ſynne, neyther can it delyght in ſuche ſynne, bycauſe the ſpirite of God teſtyfieth vnto hym that it is abhomynable in the ſyghte of God, and then fyghteth the inwarde man agaynſte the outwarde wyth faythe, prayer, almoſe déedes and faſtyng, and laboureth The faithful man feareth Gods diſpleaſure. to ſubdue the membres, lamenting that he hath bene ouercome, bycauſe he feareth to diſpleaſe God hys father, and deſyreth him for the bloud of hys ſonne Chriſte, that he will forgeue that whych is paſt, and hys diligence that he taketh in tamyng hys membres, is not recompēce towards God for the ſinne that is paſte, but to ſubdue the fleſhe yt he ſynne no more, thys rebellion had Paule. Rom. 7. ſaying, that he dyd not that good thing Roma. 7. whych he would, but the euill whych he hated, that he did, that is, he did not fulfil yt good lawe of God, as hys hart, will, and inwarde man deſyred, but dyd the euill as touchyng hys fleſhe and outwarde man whych he hated, and ſo he ſynned with hys outwarde man, then howe is thys true, that he that committeth ſynne is of the Deuill, and he that is of God committeth no ſynne, was not Paule of God? yes verely, and all be it he committeth ſynne wyth his membres & outwarde man, yet he ſinned not, for he ſaythe. If I doe that thyng that I hate, then How a mā may cōmit ſinne, and yet ſinne not. is it not I that doe it, but the ſynne that dwelleth in me, and euen lykewyſe the faythfull folowers of Chriſt commit no ſynne, for they hate it, and if they fortune to be entangled wyth ſynne, it is not they that doe it (as Paule ſaith) but the ſynne that dwelleth in them, which God hathe left to exerciſe them, as he left yt Philiſtians to exerciſe and nurtoure the children of Iſraell, and if the remnauntes of Sinneremaineth in oure outward membres, to exerciſe the inward mā in reſiſting of ſinne. ſinne fortune at anye time to looke aloft and begin to raigne, then he ſendeth ſome croſſe of aduerſitie or ſickneſſe to helpe to ſuppreſſe them. And thus ſhall it be as long as we liue, but when we be once deade, then oure members rebell no more, and then néedeth neyther purgatorie nor anye other croſſe, for the outwarde man is turned into vanitie, and our inwarde Iohn. 15. mā was euer pure thorow beléeuing the worde of God, and neuer conſented to ſinne, and néedeth nother purgatorie in this world nor in the world to come, but only for ſubduing the outward man, and therfore after this lyfe he ſhall neuer haue any purgatorie. Marke well what I ſay and reade it againe, for more ſhall reade it then ſhall vnderſtande it, but he that hathe eares let hym heare.

The ſeconde erroure that Raſtell layeth to my charge, is, that I wold bring the people in belefe that repentance of a man, helpeth not for the remiſſion of his ſinne.

IN prouing this ſecond error againſt me, Raſtel taketh ſo great paynes, Raſtell. that he is almoſte beſydes hym ſelfe. For he ſaith that I would make men Frith. beléeue that it forceth not, whether they ſinne or no. Why ſo brother Raſtel? verely becauſe I allege S. Iohn, Raſtelwold faine canel, but he cannot tell at what. S. Paule, Erechiell and Hieremie to quenche the hotte fire of purgatorie, and allege no aucthorities to proue good woorks, whervnto I anſwer (as I did before) that it is nothing to my purpoſe, for the prouyng of good workes doth neither make for purgatorie nor againſt it, I coulde haue alleaged all thoſe textes if I had entended my ſelfe to proue that I ſhoulde doe good woorkes (which I neuer knewe chriſten man denie) but as touchyng my matter it is nothyng to the purpoſe, and as well he mighte haue improued me, bicauſe I bryng in no textes to proue that the father of heauē is god, or to proue that whych neuer manne doubted of, notwithſtanding if Raſtel had indifferent eyes, I ſpake ſufficiently of good woorkes in the. 34. argument againſt hys dialoge, let all men read the place and iudge.

Raſtel taketh the matter very gréeuouſly that I attempt to allege howe S. Iohn & S. Paul ſend vs to Chriſt, Raſtell. and then adde that we know no other to take away ſinne but only Chriſte, and becauſe I adde this worde only, therfore he thinketh that I cleane deſtroy Frith. There is no meane to put away ſinne, but only by Chriſte. repentance, whereunto I aunſwere, that I added not thys woorde only for naught, but I did it by the authoritie of S. Iohn, which ſaith: if we walke in the lighte, as he is in the lyght, we haue felowſhip with eche other, and in the bloud of Ieſu Chriſte hys ſonne, purifyeth vs frō all ſinne, wherupon I ſay that for vs which are in the lyght, hys bloud only is ſufficient, but for your chriſten men whych continue ſtill in ſinne, and walke in darkeneſſe after theyr father the Deuill, muſte ſome other meanes be For ſuche as dwell in the lyght of Chriſt, hys bloud onlye to ſufficiēt. founde, or elſe they ſhall neuer enter into the kingdome of heauen.

But bicauſe I will be ſhort, let Raſtell note that I fynde two manner of repentance, one is without faith, and There are two maner, of repentances. is ſuche a repentaunce as Iudas and Raſtels chriſten men which continue ſtill in ſinne haue at the latter ende, which dothe rather purchace them an halter then the remiſſion of ſinnes.

An other repentance foloweth, iuſtification and remiſſiō of ſinnes, and is a floriſhing frute of faith, for when True repē tance is a floriſhing frute of faith. by faith we do perceiue the fauor and kindneſſe that our louing father hath ſhewed vs in his ſonne Chryſt Ieſu, and that he hathe reconcyled vs vnto hymſelfe by the bloude of hys ſonne. Thē begin we to loue him, the more we hate the body of ſinne, and lamēt and be ſory that our membres are ſo fraile, that they can not fulfil the lawe of God, and ſo in mourning and bewayling our infirmitie, it cauſeth vs to abſtaine from bothe meat & drinke and all worldly pleaſures, which is What pure faſting is. is the pure faſting that we talke of, but you vnderſtande it not: and thys repentaunce commeth not to purge the ſinnes which is cōmitted before, but only taketh an occaſyon by the ſinnes before committed, to knowe what poyſon there remained in oure ſleſhe, and ſéeketh all meanes to make vs hate this body of ſinne, and to ſubdue it wyth all manner of works that God hathe appoynted, to the entente that it ſhould in time to come no more diſpleaſe God our moſte merciful father, which of gentleneſſe ſo often pardoneth and forgeueth vs, as I haue touched before. This is the maner of repentaunce which I finde in ſcripture, but this helpeth that we ſhoulde ſinne no more, but what Raſtell dreameth, I wot not. But to expreſſe to the vttermoſt what I meane Repentāce liuely declared by an example. by repentaunce, marke this example. If a man build an houſe which dothe coſt him muche labor and money, and haue layde no ſure foundation, but that when a tempeſt commeth, hys houſe dothe fall, then will he be very ſory, and repente that he hathe ſo fooliſhly beſtowed his money and labor. Not wtſtanding, all thys great ſorow & repentance can not ſet vp his houſe againe whych is fallen, but only it taketh an occaſion by the ruine of the houſe, to teache the owner witte againſte an other time, that when he buildeth againe, he may make a ſure foundation. Euen ſo though thou repent neuer ſo much, that can not get remiſſion for the ſinnes that is paſt, but that muſte be pardoned onely by the faithe of Chriſtes bloude. Neuertheleſſe it dothe teache thée witte, and learne thée to tame thy body and ſubdue it, and caſt a lowe foūdacion, that in time thou mayſte the better reſiſte the aſſaultes of the deuill, the worlde and the fleſhe. This doth Frith teach of repentaunce, let the worlde take it as they will, but Chryſtes ſhéepe doe heare his voyce.

¶ The third errour which Raſtell layeth againſt me is, that I would make men beleue that they need not to do penaunce for the ſatiſfaction of their ſinnes.

EVery childe may aunſwer him to thys if he euer read or perceaue what I wrote before of repentaunce, for as they take repentaunce for the ſorow and mourning that followeth the crime, euen ſo they call penaunce the good workes that enſue of repentaunce, and theſe good woorks which folow do mortifie the members, and How good workes do mortify our membres. exerciſe vs in Gods commaundementes that we ſinne no more: but they can get no more remiſſion of the ſinne which is once paſt, then that which they call repentaunce: and yet do we neyther deſtroy ſorowing for ſinne, nor good workes as he falſly reporteth by vs, but we teach you how they ought to be done, and that they are fruites of fayth, and mortifie our members, and are profitable to our neighbour, and a teſtinony vnto vs Good workes are the fruites of fayth. that we are the children of our heauenly Father, as by example I ſay, that neither the ſunne nor the moone do iuſtiūe vs, or purchaſe remiſſion of our ſinnes, and yet I woulde not that Raſtell ſhould ſay, that I deny or deſtroy the ſunne and the moone, for I ſay that without them we can haue no light, and that we can not be without them. And as touching the ſolution of this, that penaunce taking in his largeſt ſignification, both for good workes and taking of paynes, is not ſatiſfaction for ſinnes. I muſt tell you once againe that there are two manner of ſatiſfactions, the one is to God the other to my neighbour. To God There are two maner of ſatiſfactions. can not all the world make ſatiſfaction for one crime: inſomuch that if euery graſſe of the ground were a mā as holy as euer was Paule or Peter, and ſhoulde pray vnto God all theyr life long for one crime, yet could they not make ſatiſfaction for it, but it is onely the bloud of Chriſt, that hath made ful ſatiſfaction vnto God for all ſuch crimes. Heb. 7: or els were Hebr. 7. there none other remedye, but wee ſhould all periſh. There is an other ſatiſfaction which is to my neighbour whom I haue offended, whom I am Satiſfactiō to our neighbour. bound to pacifie as we two can agrée, and as the lawes of the realme determine betwéene vs, as if I had defamed him, then am I bound to pacifie hym, and to reſtore hym to hys good name againe: if I haue murdered any man, then by the lawes of the Realme I muſt dye for it, to pacifie my neighbour & the common wealth: But yet I am ſure Raſtell is not ſo childiſh, as to thincke that thys ciuyle ſatiſfaction is the verye ſatiſfaction which pacifieth Gods wrath for breaking his law: For if thou murther a man, and ſhould dye a hundred times for it, yet except thou haue ſatiſfaction of Chriſtes bloud, thou ſhalt be damned thereto: and ſo I ſpake that no tēporall paine was inſtituted of God for the intent that we ſhould ſatiſfye Gods wrath therby, as it is plaine in my booke if Raſtell could ſée.

¶ The fourth errour that he layeth agaynſt me is, that I would perſwade the people that good works ar nothing auailable.

NOw are we come to the fourthe errour, where Raſtell vntruly reporteth on me that I would perſuade the people that good woorkes done by any man in thys worlde is nothing auayleable vnto him that doth them, & that it is no hurt nor hindraunce vnto any man, though he neuer do none. Becauſe I ſay they iuſtifie not before God, therfore he thinketh that other men would vnderſtand me as wiſely as he doth, and argue that they are no thing auayleable, but I muſt deſire him to put on hys ſpectacles and looke agayne vppon my booke, and he ſhall finde theſe woordes. Peraduenture Good workes are to be done and why? thou wilt aunſwere vnto me, ſhall I then do no good déedes? I aunſwere, yes: thou wilt aunſwere me, wherefore? I aunſwere, thou muſt do them becauſe God hath commaunded thē. I aunſwere, thou art lyuing in thys worlde with men, and haſt conuerſation with them, therfore hath God appoynted thée what thou ſhalt do to the profite of thy neighbour and taming of thy fleſh, as Paule teſtifieth, Ephe. 2. We are his worke in Chriſt Ieſu, Epheſ. 2. vnto good woorkes, which woorkes God hath prepared that we ſhoulde walke in them. Theſe woorkes God would haue vs do that the vnfaithfull might ſée the godly and vertuous conuerſation of his faythfull, and therby be compelled to glorifie our Father which is in heauen. Math. 5. and ſo are they both profitable vnto thy neighbour, Good workes are profitable to our neighbour and alſo a teſtimony that we are the children of God. & alſo a teſtimony vnto thée, by the which a man may know that thou art the right ſonne of thy heauē ly Father, and a very chriſt vnto thy neighbour: and after teacheth that we ought to do theſe woorkes without hauyng reſpect eyther to heauen or hell, but attending through charitie the wealth of our neighbour. &c.

I wonder that Raſtell is not aſhamed to ſay that I would make them beleue that they are not auaylable, therfore good reader note my wordes, firſt I ſay we muſt do them becauſe God hath commaūded them, is it not auaylable to kéepe the commaundements of God? ſecondaryly I ſay that they are to the profite of my neyghbour: is it not auaylable? thirdly I ſay that they tame our fleſh, is it not auailable? fourthly I ſay they are to the glory of God, is it not auailable? Fiftly I ſay they are a teſtimony to them that doth them by the which mē may know yt he is yt very ſonne of God, is that not auaylable? belyke Raſtell coū teth nothing auailable but that which iuſtifieth before God, he will ſay the ſonne is not auaylable becauſe it iuſtifieth not, fire is not auaylable in his eyes bycauſe it iuſtifieth not. &c.

Then Raſtell ſayth that I make a wonders worke with yt Scripture, & alledgeth certaine textes yt we ought to do good workes (which I neuer denyed) and thereupon would conclude that woorkes ſaue and iuſtifie, and playeth me the ball luſtly ouer the corde, but as God would there ſtode a poſt right in the way and he hytte it ſo full, that it made the ball to reboūd ouer agayne backward, for in the alledgyng of his purpoſe Paule ſayth. Ephe. 2. he hath cleane loſt the game: Ephe. 2. the wordes are theſe, by grace you be ſaued by your fayth and that is not of We are iuſtified by grace and fayth, whiche is not of our ſelues, but is the gift of God. you, it is the gift of God and not of woorkes that no man ſhould glorifie hym ſelfe, we are the workes created of God in Chriſt Ieſu whiche God hath prepared that we ſhould walke in them, here becauſe he would haue the latter ende of the text to ſerue for hys purpoſe whiche teacheth good workes (which I neuer denyed) hée bryngeth in that thyng whiche cleane confuteth his opiniō, for his opinion (which in all places he hath laboured to proue) is that we are ſaued by good workes, but now marke what he alledgeth out of Paule by grace you be ſaued by your fayth: and that is not of you, it is the gift of God and not of workes. For that no man ſhould glorifie him ſelfe, here Paule ſaith plainly that our ſaluatiō is not of workes: and ſo hath Raſtell caſt down that he Raſtell hath here ouerthrowē all that he hath before built and ſet vp. built before, and may be likened to a ſhrewde cowe, whiche when ſhe hath geuen a large meſſe of milke turneth it downe with her hele.

Thus haue I aunſwered to as much of Raſtels treatiſe as I could get, if there be any more whiche may come to my handes I ſhall do my diligence to diſcloſe hys diſceite ſo that God geue me leaue to kéepe the court with hym he ſhall wynne but litle, except he conuey his balles more craftly, and yet the truth to ſay we play not on euen hand, for I am in a maner as a man bound to a poſt, and can not ſo well beſtow me in my play, as as if I were at libertie, for I may not haue ſuch bookes as are neceſſary for me, neither yet penne, inke, ne paper, but onely ſecretly, ſo that I am in continuall feare, both of the Lefetenaūt and of my kéeper, leſt they ſhould eſpy any ſuch thyng by me: and therfore it is litle meruell though the woorke be vnperfite: for when ſoeuer I heare Ihon Frith was ſtreightly kept. the keyes ryng at the doore, ſtrayte all much be cōueyed out of the way (and then if any notable thyng had bene in my mynde) it was cleane loſt, & therfore I beſech thée good reader count it as a thyng borne out of ſeaſon, which for many cauſes can not haue his perfeite forme and ſhape, and pardon me my rudenes and imperfection.

¶ FINIS.

Iohn Frithes iudgement vpon maſter William Tracyes Teſtament. 1531.

¶ Iohn Frith to the Christian Reader.

THere is nothyng in this world that is ſo firme, ſtable or godly, but that it may be vndermined, and frowardlye wreſted of mē, and ſpecially if they be voyd of charitie. As it is euident by William Tracyes Teſtamēt and laſt will that he left, agaynſt the which many men, and that of long continuaunce haue blaſphemouſly barked. Whether of a godly zeale, or of a daſing brayne, let other mē iudge. But this I dare boldly profeſſe, that his godly ſayinges are vngodly hād led, which thyng I can not ſo iuſtly aſcribe vnto ignoraunce, as vnto rancour, vnto the furies I had almoſt ſayd, for if they had conferred all things vnto the rule of charitie, which enuyeth not, whiche is not puffed vp, whiche is not ſtyrred to vengeaunce, which thinketh none euill: but ſuffereth all things, beleueth all thyngs, truſteth all things, and beareth all thyngs, they would not ſo heddely haue cōdēned thoſe thynges, whiche might haue bene full deuoutly expounded, howbeit they haue not onely attēpted that thyng, but haue proceeded vnto ſuch madnes, that they haue taken vppon them to ſtryue with dead folkes, for it is a moſt common ieſt in euery mās mouth that after the maker of this Teſtament was departed, and buryed, they tooke vp hys body and burnt it, which thing declared their furye although he felt no fire, Therfore we hūbly require our moſt redoubted Prince, withall his nobles, & preſent aſſembly, that euen as all other thyngs do of right depende of their iudgement, that euen ſo they would by their diſcret aduiſe, cure this diſeaſe, ponderyng all thynges with a more equall ballaunce. So ſhall this enormous facte be looked vppon with worthy correction, and the condition of the common wealth ſhalbe more quyet, marke you therefore what thynges they are, which they ſo cruelly condemne.

Maſter Tracie.

IN the name of God. Amen.

I William Tracie of Todyngton in the Countie of Gloceter Eſquier, make my Teſtamēt and laſt will, as hereafter foloweth. &c.

The reſt of whiche Teſtament you ſhall fynde before in the woorkes of William Tyndall. fol. 429.

Iohn Frith.

IT is maruell but here be ſomwhat that they improue, for their mynde is ſo intoxicate that there is nothyng, but they will note it with a blacke coale, and yet all may be eſtabliſhed by the teſtimony of Scripture, for fayth is the ſure perſuaſion of our mynde, of God and hys goodneſſe towardes vs. And wheras is a ſure perſuaſion of the mynde, there can be no doubtyng or miſtruſt, for he that douteth is like the floude of the ſea which is toſſed with wyndes & caried with violence, and let not that man thinke that he ſhal obtaine any thing of God Ia. i. And therfore, S. Auſten ſayth, if I doubt I ſhalbe no holy ſéede, furthermore wheras he looketh through the grace and merites of Chriſt to obtaine remiſſion of his ſinnes, ſurely it is a faythful ſaying, and worthy to be cōmended, for it is euen the ſame that Peter profeſſed Actes. xv. where hee ſayth, vnto hym do all the Prophetes beare witnes, that through his name as many as beleue in hym ſhall receiue remiſſiō of their ſinnes, moreouer in that he truſteth through Chriſt to haue reſurrectiō of body and ſoule they haue no cauſe to blame hym, for thus doth Paule argue, if Chriſt be riſen, then ſhall we alſo ryſe and if Chriſt be not riſen, then ſhall not we riſe, but Chriſt is riſen, for his ſoule was not leſt in hell, therfore ſhall we alſo riſe (whō Chriſt ſhall bryng with hym) and be immortall, both body & ſoule. 1. Cor. 15. And therfore he doth both righteouſly and godly deduce his reſurrectiō by Chriſtes, by whom the father hath geuē vs all thinges, or els we ſhould not be, but there are ſome, that gather of his woordes, that hee ſhould recount the ſoule to be mortall whiche thyng after my iudgement is more ſuttelly gathered then either truly or charitably, for ſeyng there was neuer Chriſten man that euer ſo thought (no not the very Paganes) what godly zeale, or brotherly loue was there whiche cauſed them ſo to ſurmiſe, for a good man would not once dreame ſuch a thyng: but I pray you why ſhould we not ſay that the ſoule doth verely riſe which through Chriſt riſing from the filth of ſinne, doth enter with the body into a new conuerſation of life, whiche they ſhall leade together without poſſibilitie of ſinnyng, we ſay alſo of God (by a certaine phraſe of Scripture) that he ariſeth, when he openeth vnto vs hys power, and preſence: And why may we not ſay the ſame thing of the ſoule which in the meane ſeaſon ſemeth to lye ſecret, & then ſhal expreſſe vnto vs (through Chriſt) her power and preſence, in takyng agayne her naturall body, why ſhould ye then condemne theſe thynges? There is no man that can receiue venome by thoſe wordes, except hee haue ſuch a ſpyderous nature that he can turne an hony combe into perilous poyſon. Therfore let vs looke on the reſidue.

Maſter Tracie.

And as touching the wealth of my ſoule. &c.

Frith.

Héere he onely cleaueth to God and hys mercye, being ſurely perſuaded that according to the teſtimony of Peter, who ſo euer beléeueth in hym, thorowe hys name ſhall receyue remiſſyon of ſynnes. Act. 15. Paule alſo affirmeth, that who ſo euer truſteth in him ſhall not be cōfounded. Ro. 10. And who can denye but thys is moſte true, when it is vnderſtande of that fayth which is formed wyth hope and charitie, which yt Apoſtle calleth faith, that worketh by charitie. Gal. 5. Now ſith theſe things may be expounded ſo purely, forſoothe he vttereth his owne enuie, which woulde otherwiſe wreſt the mynde of the maker of thys Teſtament.

And as touchyng the addition of this particle wtout any other mannes worke, or woorkes: it ſéemeth that he had reſpect vnto thys ſaying of Peter, whych declareth that there is none other name vnder heauen geuen vnto men, in whych we ſhoulde be ſaued. Act. 4. Beſides that, S. Paule committeth the power of ſanctifying to Chriſt only. Heb. 2. where he ſayth, bothe he that ſanctifyeth (that is to ſay Chriſte) and they that are ſanctified (that is to ſay the faithfull) are all of one (that is God) and ſurely if we labored to precel eche other in loue and charitie, we ſhould not condempne this innocent, but we ſhoulde rather meaſure hys wordes by the rule of charitie, in ſo muche that if a thyng at the firſt ſight did appeare wycked, yet ſhoulde we take it in the beſt ſenſe, not iudging wickedly of oure brother, but referring that ſecreate iudgemente vnto Chriſte whych can not be diſceyued, and thoughe they be diſceiued by the pretence of charitie, yet therein they may reioyſe, and therfore they would be lothe to condempne the innocent, but lette vs paſſe theſe things, and ſée what foloweth.

Maſter Tracie.

My ground & my beleefe is, that there is but one God. &c.

Frith.

Why looke you ſo ſowerly good brethren? why do you not rather giue hym great thankes? ſyth he hathe opened vnto you ſuche a proper diſtinction, by the whiche you may eſcape the ſcholaſticall ſnares and maſes, he only deſerueth the name of a mid dealer, which being God, became man to make men Gods. And who cā by right be called a mid dealer betwéene God and man, but he that is both God and man, therefore ſithe we haue ſuche a mid dealer, which in all poyntes hath proued our infirmitie (ſauing only in ſinne) which is exalted aboue the heauens, and ſitteth on the right hande of God, and hath in all thyngs obtayned the nexte power vnto him, of whoſe Emperie all things depende, lette vs come wyth ſure confidence vnto the throne of grace. Heb. 4. All other be calleth peticioners whyche receyue grace, but are not able to empreſſe & power therof into any other man, for that dothe only God diſtribute wyth hys finger (that is to ſay, the ſpirite of God) thorowe Chriſte, I maruell that you are angrye with him that hathe done you ſuch a great pleaſure, howe be it I doe aſcribe this condemnation rather vnto the canoniſtes than vnto deuines. For the godly deuines wold neuer dote ſo farre, as to condemne ſo proper ſayings, but peraduenture this myght moue theyr pacience, that he will diſtribute no portion of hys goodes, for that entent that anye man ſhould ſay or doe for the weale of hys ſoule, are you ſo ſore afraide of youre market? Be not afraid, ye haue ſalues inoughe to ſouple that ſore, ye knowe that he is not bounde vnder payne of dampnation to diſtribute his goodes on that faſhion, for then thoſe holy fathers were in ſhreud cauſe, which cō tinuing in long penurie, ſcant lefte at theyr departing, a halfe pennie. Thou wilt peraduenture ſay, that they ſhall ſuffer the gréenous paines of purgatorie, be it ſo, yet may they be quēched both with leſſe coſt & labor, the popes pardon is ready at hand, where bothe the crime and the paine are remytted at once, and verily there is ſuch plentie of them in all places, that I canne ſcantly beléeue that there liueth anye man that is worth an halfe peny, but that he is ſure of ſome pardones in ſtore, And as for thys man he had innumerable. Notwithſtanding this diſtribution is not of neceſſitie (for vnto him that is dampned, it profiteth nothing, and he that is not dampned, is ſure of ſaluation) why are ye ſo hot againſt thys man? are not hys goodes in his owne power? he ſhall giue a reckoning of them vnto God, and not vnto you, héere you maye ſée of howe light iudgement you haue condempned theſe things, nowe let vs ponder the reſidue.

Maſter Tracie.

And as touching the burying of my body. &c.

Frith.

What hath he here offēded which rehearſeth nothing but the woords of S. Auſtine. If you improue theſe thinges then reproue you S. Auſtine himſelfe. Now if you can finde the meanes to allow S. Auſten, and charitably to expound his woordes, why do you not admit the ſame fauour vnto your brother, eſpecially ſéeing charitie requireth it? Beſides that, no man can deny but that theſe thinges are true, although S. Auſtines auctoritie were of no reputation with you, for if theſe thinges were of ſo great value before God, then Chriſt had euill prouided for his martyres, whoſe bodies are commonly caſt out to be conſumed with fire and wild beaſtes: notwithſtanding I would be afrayde to ſay that they were any thing the worſe for the burning of theyr bodies or tearing of it in péeces. Be therefore charitable towards your brother and ponder his woordes (which are rather Saint Auſtines) ſomewhat more iuſtly.

M. Tracie.

As touching the diſtribution of my temporall goods, my purpoſe is. &c.

Frith.

There is no man doubteth, but that fayth is the roote of the trée, and the quickning power out of which all good fruites ſpring, therfore it is neceſſary that this fayth be preſent, or els we ſhould looke for good workes in vayne: for without fayth it is impoſſible to pleaſe God. Heb. 11. Inſomuch that S. Auſtine called thoſe woorkes that are done before fayth, ſwift running out of the way. Moreouer that our merite cannot properly be aſcribed vnto our workes doth the Euangeliſt teach vs ſaying, Whē ye haue done all things that are commaunded you, ſay, we are vnprofitable ſeruaunts, we haue done but our duety. Luke 17. By the which ſaying he doth in a maner feare vs from putting any confidence in our own workes: and ſo is our glorious pride and hygh minde excluded: then where is our merite? Harke what S. Auſtine ſayth, The death of the Lorde is my merite: I am not without merite as long as that mercifull Lorde fayleth me not. &c. This death of the Lorde can not profite me except I receaue it through fayth: and therfore he rekoneth right wel that the faith in Chriſt is all his merite, I meane the fayth which worketh through charitie, that is to ſay, fayth formed with hope and charitie, and not that dead hiſtoricall fayth which the deuils haue and tremble. Iam. 2. Furthermore what S. Auſtine iudgeth of our merite he expreſſeth in theſe woordes: marke the Pſalme, how the proud head will not receiue the crowne when he ſayth he that redéemed thy life from corruption: which crowneth thée (ſayth the Pſalme) Hereuppon woulde a man ſay, which crowneth thée, my merites graunt that, my vertue hath done it, I haue deſerued it, it is not fréely geuen, but geue care rather to the pleaſure, for that is but thine owne ſaying, and euery man is a lyer: but heare what God ſayth, which crowneth thée in compaſſion and mercy, of mercy he crowneth thée, of compaſſion he crowneth thée, for thou waſt not worthye that he ſhoulde call thée, and whome he ſhould iuſtifie when he called thée, and whome he ſhoulde glorifie, when he iuſtifieth thée: For the remnantes are ſaued by the election which is by grace & fauour. Rom. 11. Now if it be by grace thē is it not of woorkes, for then were grace no grace. Rom. 4. For vnto hym that worketh is the rewarde imputed not of grace but of duety. Rom. 4. the Apoſtle ſayth, not of grace but of duety, but he crowneth thée in compaſſion and mercy: and if thy merites haue procéeded, God ſayth vnto thée, boult out thy good merites, and thou ſhalte finde that they are my giftes, this is the righteouſneſſe of God, not meaning the righteouſneſſe whereby he himſelfe is right wiſe, but the righteouſnes wherewith he iuſtifieth them whome he maketh rightwiſe, where before they were wicked. Theſe are Auſtines wordes.

Finallye, let not that moue you where he addeth, that a good woorke maketh not a good man, but rather a good man maketh the woorke good, for there is no man but he is eyther good or euyll. If he be euill then can he not do good but euill: for according to Chriſtes teſtimonye, A rotten trée beareth no good fruite. Math. 7. And agayne he ſayeth, Howe can you ſay well ſéeing you your ſelues are euill. Math. 12. But if he be good, he ſhall alſo bring foorth good fruite at his ſeaſon: howbeit that fruite maketh not the man good, for except the man be firſt good he can not bring foorth good fruite, but the trée is knowne by the fruite. And therfore fayth, as a quickening roote muſt euer goe before, whyche of wicked maketh vs ryghtwiſe and good, which thing our workes coulde neuer bring to paſſe. Out of thys fountayne ſpryng thoſe good woorkes which iuſtifie vs before mē, that is to ſaye, declare vs to be verye rightwiſe, for before God we are verely iuſtified by that roote of fayth, for he ſearcheth the hart, and therefore this iuſt iudge doth inwardly iuſtifie or condemne, geuing ſentence according to fayth: but men muſt looke for the woorkes, for theyr ſight cannot enter into the hart, and therfore they firſt geue iudgement of woorkes, and are many times deceaued vnder the cloke of hypocriſie.

You may ſée that here is nothyng, but that a good man may expounde it well albeit the children of this world (which with their wiles deceiue thē ſelues enteryng ſo preſumptuouſly in to Gods iudgement) do ſéeke a doubt where none is, Go ye therfore and let charitie be your guide, for God is charitie, and though our Lawyers hart would breake, yet muſt you néedes iudge him a Chriſtē man, which ſaith nothyng but that Scripture confirmeth. And verely the iudgement of this cauſe came out of ſeaſon and euē vngraciouſly vnto our Canoniſtes, for they are cleane ignoraūt of Scripture & therfore condemne all thinges that they read not in their law, wherfore we renounce their ſentence and appeale vnto the deuines, which will ſoone knowe the voyce of theyr ſhepheard and gladly admitte thoſe thynges which are allowed by the Scripture whereunto they are accuſtomed.

¶ FINIS.

¶ A Letter which Iohn Frith wrote vnto the faythfull folowers of Chriſtes Goſpell, whyles he was priſoner in the Tower of London for the worde of God. Anno. M. D. xxxij. ¶ Grace and peace from God the father through our Sauiour Christe Ieſu be with all them that loue the Lord vnfaynedly. Amen.

IT can not bee expreſſed (dearely beloued in the Lord) what ioy and comfort it is to myhart to perceiue how the woorde of God hath wrought and continually worketh among you: ſo that I finde Iohn. 2. no ſmal number walkyng in yt wayes of the Lord, accordyng as he gaue vs Iohn. 15. commaundement, willyng that we ſhould loue ech other, as he loued vs. Now haue I experience of the fayth which is in you, and can teſtifie that Roma. 12. it is without ſimulation, that ye loue not in word and toung onely, but in worke and veritie. Iohn. 3.

What can be more triall of a faythfull hart, then to aduenture not onely to ayde and ſuccour by the meanes of other (whiche without daunger may not be admitted vnto vs) but alſo perſonally to viſite the poore oppreſſed, & ſée that nothyng be lackyng vnto thē, but that they haue both ghoſtly comfort and bodely ſuſtenaunce, notwith ſtādyng the ſtrayte inhibition and terrible manacyng of theſe worldly rulers: euen ready to abyde the extreme ieoperdies that tyraūts can imagine.

This is an euidence, that you haue prepared your ſelues to the Croſſe of Chriſt, accordyng vnto the councell of the wiſe man which ſayth: my ſonne when thou ſhalt enter into the way of the Lord, prepare thy ſelfe vnto tribulation. This is an euidence that ye haue caſt your accomptes, and haue wherewith to finiſh the tower which ye haue begon to builde. And I doubt Luke. 14. not but that he whiche hath begon to worke in you, ſhall for his glory accō pliſh Phil. 1. the ſame, euē vnto the commyng of the Lord, which ſhal giue vnto euery man accordyng to his déedes.

And albeit God of his ſecret iudgementes Roma, 21. for a time kéepe the rod from ſome of them that enſue his ſteppes yet let them ſurely reken vppon it for there is no doubt but all whiche will deuoutly lyue in Chriſt, muſt ſuffer 2. Ti. 3. perſecution: for whom the Lord loueth Heb. 12. he correcteth, and ſcourgeth euery child that he receaueth: for what child is that, whom the father chaſtiſeth not. If ye be not vnder correction of which we are all partakers, thē are ye baſtardes and not children.

Neuertheles we may not ſuppoſe that our moſt louyng father ſhould do that becauſe he reioiſeth in our bloud or puniſhment, but he doth it for our ſingular profite, that we may be partakers of holynes, and that the remnaunt of ſinne (whiche through the frayltie of our mēbers) rebell agaynſt the ſpirite & will, cauſing our workes to go vnparfectly forwardes, & may ſomedel be ſuppreſſed, leſt they ſhould ſubdue vs and reigne ouer vs, as I haue ſufficiently declared in the Epiſtle of my booke whiche intreateth of Purgatory, to the which I remit thē that deſire to be further inſtructed in this matter.

Of theſe thynges God had geuen me the ſpeculation before, and now it hath pleaſed hym to put in vre and practiſe vpon me. I euer thought and yet doe thinke, that to walke after Gods word, would coſt me my life at one tyme or an other. And albeit that the kynges grace ſhould take me into his fauour and not to ſuffer the bloudy Edomites to haue their pleaſures vpon me, yet will I not thinke that I am eſcaped, but that God hath onely differred it for a ſeaſon to the intent that I ſhould woorke ſomewhat that he hath appointed me to do, and ſo to vſe me vnto his glory.

And I beſeche all the faythfull followers of the Lord, to arme them ſelues with the ſame ſuppoſition, markyng thē ſelues with the ſigne of the croſſe, not from the croſſe as the ſuperſtitious multitude doth, but rather to the croſſe in token that they be euer readye willingly to receaue the croſſe, when it ſhall pleaſe God to lay it vpon them. The day that it cōmeth not, counte it cleare wonne, geuyng thankes to the Lord, which hath kept it from you. And then when it commeth, it ſhall nothing diſmay you: for it is no new thing, but euē that which ye haue continually looked for.

Cor. 10.And doubt not but that god which is faythfull ſhall not ſuffer you to be tempted aboue that which ye are able to beare, but ſhall euer ſend ſome occaſion by the which ye ſhall ſtand ſtedfaſt: for either he ſhall blind the eyes of your enemies and diminiſh theyr tyrannous power, or els when he hath ſuffred them to do theyr beſt, and that the Dragon hath caſt a whole floudde of waters after you, he ſhall cauſe euen the very earth to open hir mouth and ſwalow them vp. Apoc. 12.So faith full is he and careful to eaſe vs what time the vexation ſhould be too heauy for vs.

He ſhall ſend a Ioſeph before you againſt ye ſhall come into Egypt, yea he ſhal ſo prouide for you, that ye ſhall haue an hundred fathers for one, an hūdred mothers for one, an hundred houſes for one, and that in thys lyfe, as I haue proued by experience. Marke. 1.And after this life, euerlaſting ioy wyth Chriſt our Sauiour.

Not withſtandyng ſith this ſtedfaſtnes commeth not of our ſelues (for as S. Auſten ſayth) there was neuer man ſo weake or frayle no not the greateſt offender that euer lyued but that euery man of hys owne nature ſhould be as frayle and committe as great enormities, except he were kept from it by the ſpirite & power of God I beſeche you brethren in the Lord Ieſu Chriſte and for the loue of hys Roma. 15. ſpirite, to pray with me that we may be veſſels to his laude & prayſe, what tyme ſoeuer it pleaſeth hym to call vpon vs.

Ephe. 1.The father of glory giue vs the ſpirite of wiſedome vnderſtandyng and knowledge, and lighten the eyes of our mynde, that we may know hys wayes, prayſing the Lord eternally. If it pleaſe any of our brethren to write vnto vs of any ſuch doubtes as peraduenture may be founde in our bookes it ſhould be very acceptable vnto vs, and as I truſt not vnfrutefull for them. For I will endeuour my ſelfe to ſatiſfie thē in all poyntes by Gods grace. To whom I committe to be gouerned and defended, for euer.

Amen. Iohn Frith the priſoner of Ieſu Chriſt, at all tymes abydyng his pleaſure.

A treatiſe made by the ſayd Iohn Frith whiles he was priſoner in the Tower of London. Anno. M. D. xxxij. called a Myrrour or glaſſe to know thy ſelfe.

I Was deſired of a faith full frende (to whom I am ſo much bound that he might lawfully haue commaunded me) that I would make him a litle treatiſe, by the which he might be ſomewhat inſtructed to knowe himſelfe, and ſo geue God thanckes for the benefites which he hath ſo aboundantly poured vpon him. This thing I tooke vpon me very gladly, partly to fulfill his right wiſe requeſt, which I truſt ſhall be to the great profite of Chriſtes flocke, and partly to declare what I thinke both of my ſelfe, and of all other.

Herein may all men ſée, what they haue receaued of God, and how they ought to beſtow the talent that is cō mitted vnto them, which if you note well, it will cauſe you to ſay with the wiſe man Salomon: Vaiuerſa vanitas omnis homo viuens, that is, Euery mā Eccle. 1. liuing is nothing but vanitie: which alſo the Prophet Dauid confirmeth Pſal. 62. ſaying, If all men liuing were pondered in one ballance, and vanitie hanged in the ballaunce agaynſt them, it Eccle. 5. ſhould quite way them downe, and be heauier then all they. As by example, if a man prayſe a very foole and thinke Note. his witte good and profounde, then is that perſon in déede more foole thē the other. And euē ſo ūth mā doth prayſe and commende riches, honour, beautie, ſtrength, and ſuch other vaine and tranſitorie things which are but as a dreame, and vaniſhe lyke a flower in the fielde, when a man ſhoulde haue moſte néede of them, it foloweth well that he hymſelfe is more vayne then thoſe thyngs whych are but vanitie. For if it were poſſyble that thou ſhuldeſt haue al theſe things an hundreth yeare continually wythout any trouble or aduerſitie as neuer man had, yet were it but a vaine dreame if it be compared vnto that euerlaſting lyfe, whych is prepared for Chriſtes electe and faythfull followers. So that all fleſh is as hay, and all hys glory lyke a flower of the hay is withered,Eſay. 40. and the flower fallen, but God and his worde endure for euer.

Heb. 9.Therfore let not the wyſe man reioyſe in his wiſedom, neither ye ſtrong man in hys ſtrengthe, nor the ryche in hys riches. But he that reioyſeth, let hym reioyſe in the Lord, to whome be all honor & praiſe without end. 〈…〉 Amen.

The firſt Chapter. That all goodneſſe commeth of God, and all c •… o. ourſelues.

THe Philoſophers to 〈◊〉 God had enſpired 〈…〉 of Ro •… . truthe, knowledged that the ch •… poynte of wiſdome and direction of a mannes lyfe, was to know hym ſelfe, whych ſentence the ſcrypture eſtablyſheth ſo clerely, that no man may diſſent from the truthe of the ſame. For Salomon ſaythe that the feare of the Prouer. 1. Lord is the beginning of wiſedome. Nowe who can feare the Lorde, but only he that knoweth himſelfe, as the ſcripture teacheth him? For if I perceiue Roma. 8. not the imperfection of my nature, which is ſubiect vnto corruption and voide of all ſtableneſſe: If I perceiue Roma 7. Math. 25. not the vnſtableneſſe of my fleſh being prone to all ſynne, and rebellyous to rightwyſeneſſe, and that there dwelleth no goodneſſe in me: If I perceiue not the poyſon of the old ſerpent and hell, and ſynne whych lyeth hidde wythin me, vnto whych are prepared paines intollerable, I ſhall haue none occaſion to feare God, but rather to aduaunce my ſelfe equall •• yth God, Eſay. 14. Daniell. 〈◊〉 . Actes. 12. as Lucifer, Nabuchodonozor, Herode and ſuch other haue done, which after were ſore chaſtened for theyr follye.

What haſt thou (vain man) wherof thou maiſte reioyſe? For the ſcrypture teſtifieth that euery good and perſecte gifte commeth from aboue from the father of lyght, wyth whome is no Roma. 3. • am. 1 tranſmutation. So that whether they be outward giftes or inward, pertaining eyther to y• body or ſoule, if they be good, they come from aboue from the father of lyght. For if thou behold Math. 6. the proportion of thy body, ſtature or beauty, thou ſhalt eaſily perceiue that it cometh of God, euen by the words of Chriſte whych exhorteth vs not to be carefull. For there is none of vs all Math. 5. thoughe we be neuer ſo carefull, that can adde one ſtature, eyther make one white heare or blacke.

And as touching our wiſedome, eloquence, long lyfe, victory, glory, and ſuch other, the ſcripture teſtifieth that they come of God and not of oure ſelues. For S. Iames ſaythe: If any Iames. 1 lacke wiſedom, let hym aſke it of god, which giueth it abundantly. As it is euident by Salomon, whych of God deſired wiſedome to iudge betwéene 〈◊〉 . Kinge. 3 good and euill. And the Lorde made hym aunſwere, that becauſe he aſked that thing, and not long lyfe, nor ryches, nor the deſtruction of hys ennemyes, but rather wiſedom to diſcerne in iudgement. Behold, I haue geuen vnto thée an heart full of wiſedome & vnderſtanding, in ſo muche that none before thée hathe bene like vnto thée, neyther yet after thée ſhall any be like vnto thée. And beſides that, I haue giuen thée riches and glory.

Furthermore, the moſte gloryous giftes concerning oure ſoules, come from God euen of his méere mercye and fauoure whych he ſheweth vs in Chriſt, and for Chriſt, as predeſtination, election, vocatiō and iuſtification: and albeit M. More wyth hys painted Mores miſte. Poetrie and craftye conueyance doe caſt a miſte before your eyes, that you might wander oute of the right way, endeuoring hym ſelfe to inſtructe you that God hathe predeſtinate and choſen vs before the beginnyng of the worlde, becauſe he knewe before that we ſhould do good workes, yet will I ſet you vpon a cādel which ſhall ſhine ſo bright, and ſo clerely diſpel his miſt & vaine Poetrie, that you ſhall plainely perceiue hym daunſing naked in a nette, whiche notwithſtanding thinketh M. More daunſing in a net, thinketh hym ſelfe inuiſible. Iohn. 15. himſelfe to go inuiſible. And although there be ſcriptures inoughe, bothe Tit. 3. and Rom. 11. to proue the ſame true, yet wil I let that paſſe, and alleage for me S. Auſtine, which is the candell that I ſpeake of, whiche ſhall diſcloſe hys iuggling, and vtter hys ignorance: for S. Auſtine ſaythe, ſome man will affirme that God dyd chuſe vs, becauſe he ſawe before that we ſhould do good workes: but Chriſt ſayeth not ſo, which ſayeth: ye haue not choſen me, but I haue choſē you, for (ſayeth he) if he had choſen vs becauſe he ſawe before that we ſhoulde doe good woorkes, then ſhoulde he alſo haue ſéene before that we ſhould firſte haue choſen hym, which is contrary to the woordes of Chriſt, and minde of the Euangeliſte. Héere may you ſée howe euidently S. Auſtine confuteth M. Mores Poetrie, and openeth hys ſerpentine deceite.

Finally S. Paule ſaythe Epheſ. 2. Ephe. 2. that we are ſaued thorowe grace, and that it commeth not of oure ſelues, it is the gifte of God, and commeth not of workes, leaſt any man ſhould boſte himſelf, which words M. More might be aſhamed to heare if he were not an other Lucian, neither regarding God nor man. But S. Auſtine addeth thus much more vnto it: Non erit gratia vllo modo niſi fuerit gratuita omni modo: That is to ſay, that it cā in no wiſe be grace or fauoure, except it be alwayes frée. And therfore I may conclude that it is neyther of the workes going before, nor of the works comming after, but only of the frée fauor of God.

And thys are we ſure of, yt whome ſoeuer he chuſeth, them he ſaueth of his mercy: and whome he repelleth, them of his ſecrete and vnſearchable iudgement he condemneth. But why he chuſeth the one and repelleth the other, enquire not (ſaythe S. Auſtine) if thou wilte not erre. In ſo muche that S. Paule coulde not attaine to the Roma. 11 knowledge therof, but cried oute: O the depth of the riches and wiſedome of the knowledge of God, howe vnſearchable are hys iudgementes, and how incomprehenſible are his waies. But M. More had leuer loude to lye, and farre to erre, than to let God alone with hys ſecretes, or to acknowledge hys ignorance in any thing.

And to be ſhorte, S. Paule ſaythe, what haſt thou that thou haſt not receiued? If thou haſt receiued it, whye doſt thou auaunce thy ſelfe, as though thou hadſt not receiued it? So we may conclude that all goodneſſe commeth of God, and all ſinne or miſchéefe of oure owne poyſoned nature. In ſo muche that we may ſay with the Prophet Daniel: Tibi domine gloria, nobis autem confuſio faciei. O Lord all glory be vnto thée, and vnto vs ſhame and cōfuſion, ſo that he that reioyſeth, may 1. Cor. 1. reioyſe in the Lord.

The ſecond Chapiter. For what intent God geueth vs theſe giftes, and that they are rather a charge and a carefull burthen, then any pleaſure to reioyce at.

LIke as there are many members of oure body, and euery member 1. Cor. 11. hathe his offyce appoynted vnto hym which he muſt doe, not for hys owne wealth and ſauegard only, but for the preſeruation of the whole body, in ſo muche that the moſte honeſt member muſt ſerue the vileſt at his neceſſitie, for if the hande woulde not ſerue the • lowe belly, they ſhould bothe periſhe together, euen ſo hathe God appoynted his giftes, and diſtributed them in this world vnto vs (whych ſhoulde be as one body) that euery nation hathe néede of other, euery occupation néede of an other, and euery man néede of hys neighboure. This is ſo plain that it can not be denyed. Neuertheleſſe I will more ſpecially touche the matter, becauſe I woulde haue it ſo rooted in you, that you might endeuoure youre ſelues to fulfill it towards eche other.

If God haue opened the eyes of thy mynde, and haue geuen thée ſpirituall wiſedome thorough the knowledge of his word, boaſt not thy ſelfe of it, but rather feare and tremble, for a chargeable office is committed vnto thée, whiche (if thou fulfill it) is lyke to coſt thée thy life at one tyme or other with much trouble and perſecution. But if thou fulfill it not, then ſhal that office be thy damnation. For 1. Cor. 9. S. Paule ſayth: Wo is to me if I preach not. And by the Prophet Ezechiel Ezech. 23. God ſaith: If I ſay vnto the wicked that he ſhall dye the death, & thou ſhew hym not of it, the wicked ſhall dye in his iniquitie, but I ſhal require his bloud of thy hand.

But peraduenture our Diuines would expounde theſe textes onely vpon them that are ſent and haue cure of ſoules. Wherunto I anſwere that euery man whiche hath the light of Gods worde reuelated vnto hym, is ſent when ſoeuer he ſéeth neceſſitie, & hath cure of his neighbours ſoule. As by example. If God haue geuen me my ſight, and I perceiue a blynde man goyng in the way, which is ready for lacke of ſight to fall into a pytte wherein he were lyke to periſh, then am I bounde by Gods commaundement to guide hym till hee were paſt that ieopardy, or els if he periſh there in, (where I might haue deliuered hym) his bloud ſhalbe required of my hand. And lykewiſe if I perceiue my my neighbour lyke to periſh for lacke of Chriſtes doctrine, then am I boūd to inſtruct hym with the knowledge that God hath geuen mee, or els hys bloud ſhalbe required of my hand.

Paraduenture they will ſay that there is all ready one appoynted to Obiection. watch the pitte, and therefore if any man fall into it he ſhall make it good, and that therfore I am diſcharged & néede to take no thought. Wherunto I aunſwere I would be glad that it Solution. ſo were. Notwithſtandyng if I perceaue that the watchman be a ſléepe, or runne to yt ale houſe to make good cheare, or gone out of the countrey a whorehunting and thorough his necligence eſpy my neighbour in daunger of the pitte, then am I neuertheleſſe bounde to leade hym from it, I thinke that God hath ſent me at that tyme to ſaue that ſoule frō periſhyng. And the law of God and nature byndeth me therto, which chargeth me to loue my neighbour as my ſelfe, and to doe vnto hym as I would be done to. And I thinke there is no mā (that is in this caſe) but he would haue hys neighbour to helpe hym, and therfore Math. 7. is he bound to helpe his neighbour if he be in lyke ieopardy. And euen thus art thou bound to geue good counſell to hym that lacketh it, & to diſtribute what ſoeuer talent thou haſt receiued of God vnto the profite of thy neighbour. Moreouer beſides that ye can not auoyde this my ſolution, yet I deſire you to note how the text it ſelfe which I alleged doth condemne your vayne obiection, the wordes are theſe Ezech. iij. If I ſay vnto the wicked that he ſhall dye the death, and thou ſhewe him not of it, the wicked ſhall die in his iniquitie, but I ſhall require his bloud of thy hande. Marke I pray you that the Prophet ſaith not as you obiect that he which ſhould ſhewe the wicked his iniquitie, and doth not ſo, ſhall periſh only, and the wicked hym ſelfe to be ſaued, bicauſe his faut was told him, by him which take charge to teach him: But contrarywiſe ye wicked ſhall periſhe in his iniquitie (ſaith God by his prophet Ezechiel) and his bloud ſhall be required of the hand of him which ſhould haue inſtructed him in the truthe.

If God haue geuen thée faythe in Roma. 11. Chriſtes bloude, be not proude of it, but feare: for ſith God hathe not ſpared the naturall braunches (I meane 2. Pet. 2. the Iewes which were hys elect people) ſith he ſpared not the angels that ſinned, but hath caſt them into hell, to be reſerued vnto iudgement, ſithe he ſpared not the olde worlde, but ouerwhelmed them with waters, deliueryng Noe the preacher of righteouſnes, take héede leſt he alſo ſpare not thée. Truth it is that where fayth is preſent no ſinne can be imputed, but this faith is not in thy power, for it is the gift of God. And therfore if thou 1. Cor. 12. be vnkynde & endeuour not thy ſelfe to walke innocently, & to bryng forth the fruites of fayth, it is to be feared that for thyne vnkyndneſſe God will Math. 3. take it from thée, and hyer out his vyneyard to an other, whiche ſhall reſtore the fruite in due ſeaſō, and then ſhall thyne end be worſe then thy begynnyng. Let vs therfore with feare and tremblyng ſéeke our health and make ſtable our vocation and electiō, Math. 21, Math. 12. Phil. 2. 2. Pet. 1. mortifiyng our members and man of ſinne, by exerciſing our ſelues in Chriſtes preceptes, that we may be the children of our father that is in heauen, and felow heyers with our Sauiour and brother Chriſt Ieſu.

If God haue geuen thée riches, Math. 5. thou mayſt not thincke that he hath committed them vnto thée for thine owne vſe only, but that he hath made thée a ſtuard ouer them to deſtribute them to the profite of the commontie. For indéede thou art not the verye owner of them, but God is the owner, whiche ſayth by the Prophet Agge, Golde is mine, and ſiluer is Agge. 2. mine: and he hath committed them for a ceaſon to thy hande, to ſée whether thou wilt be faythfull in diſtributing thys wicked Mammon, according Luke. 16. to his commaundementes. And that it ſo is thou mayſt well note by the parable of the riche man, whych was clothed in ſilke and fared delicately in this worlde, and after was buryed in hell. Wheruppon S. Gregory noteth that he was not damned becauſe he deſpoiled any other mans, but becauſe he did not diſtribute his own, as yt proceſſe of y• Text doth alſo well declare. Wherefore if we muſt geue accompts of all that is geuē vs, then haue we litle cauſe to glory, but rather to feare and tremble, and to count him moſt happy, to whom leaſt is committed. For God to whom this accomptes muſt be made, can not be deluded, although the world may be blinded.

If God haue geuen thée thy perfite limmes and members, then gette to ſome occupation, and woorke wyth thyne owne handes, that thy members which are whole and perfite, may miniſter to theyr neceſſitie that lacke theyr members: for that is acceptable in the ſight of God, and the contrarye ſo deteſtable, that if thou withdraw thy members from ayding thy neighboures, thou ſhalt of God be recounted for a théefe and a murtherer. And therfore I affirme that all our holy hypocrites and idle bellyed Monkes, chanons, and prieſtes, whether they be regulare or ſeculare, if they laboure not to preache Gods woorde are théeues and alſo murtherers: for they maintaine their ſtrong members in idleneſſe, which ought to labour for the profite of theyr neyghboures, that theyr perfite members might miniſter vnto the neceſſitie of them that lacke theyr members. As the eye muſt miniſter her fruite of ſight vnto the féete, handes and other members which lacke it: or els are they in ieoperdie to periſhe at euery pit, and the eye giltie of their deſtrution for withdrawing her office from them. And this may we eſtabliſh by the wordes of S. Paule which ſayth, Epheſ. 4. He that dyd ſteale, let hym ſteale no more, but rather laboure wyth hys owne handes that he may haue to diſtribute to them that lacke. And ſome doctoures do very well expounde it of certaine perſons that walked inordinately, and would not worke themſelues though they were ſturdye lubbers, but liued on other mens charitie, which thing the Apoſtle calleth theft, and exhorteth them to woorke with theyr own hands, that they may both helpe themſelues and other.

And for becauſe ſome perſons which féele them ſelues gréeued, becauſe they are giltie, will not be content to allow this expoſition I will alledge an other text of the Wiſe man, which ſhall not onely allow this ſentence, but alſo bite them better: for he ſayth, Panis egentium vita pauperis Eccl. 34. eſt, qui autem defraudat eum homo ſanguinis eſt. that is to ſay, The bread of the néedy is the life of the poore, and he that defraudeth him of it is a murtherer. This text holdeth their noſes ſo hard to the grindſtone that it clean diſfigureth theyr faces, for it proueth our Byſhops, Abbotes, and ſpirituall poſſeſſionaries double theues and murtherers, as concerning the body (beſides their murdering of the ſoule for lacke of Gods worde, which they will neyther preache, nor ſuffer any to doe it purely, but perſecute and put them vnto the moſt cruell death) firſte they are théeues and murtherers, becauſe they diſtribute not that which was appoynted by our faythfull forefathers to the entent it ſhould haue bene miniſtred vnto the poore (for then they ſéemed to be very vertuous) but now they beſtow it vpon hawkes, houndes, horſes, &c. vpon gorgious apparell and delicate fare. And glad are yt poore whē they may get the ſcrappes. They may haue not ſo much as a pigge of their own ſow, no ſcant a fether of their own gooſe. For he that may diſpend foure or v. thouſand markes a yeare, would thinke it were too much if he gaue xx. nobles of it vnto the poore, which notwythſtanding are the owners vnder God of all together the miniſters lyuyng deduct, which (as the Apoſtle ſayth) hauing theyr foode and clothes to couer them ought therewith to be content. 1. Tim. 6. And thus they defraude the poor of theyr bread, & ſo are they théeues, and (becauſe this bread is theyr life) as the aforeſayd text teſtifieth, he that defraudeth hym of it, is not onely a théefe, but alſo a murtherer.

And when they thinke to beſtow it very well and beſtowe it in buildyng palaces of pleaſure, yet are they therin much to be reproued. For as an old Doctour ſayth, they are in that poynt worſe then the deuill, for the deuill would haue had that Chriſt ſhould haue turned ſtones into bréede (which might haue ſuckored y• poore) & theſe builders turne the bread into ſtones. For they beſtow y• good which ſhould be geuen to the poore for their ſuſtenaunce, vpon an heape of ſtones.

But here they will obiect (as they Obiection. are neuer without euaſions) that if they ſhould diſtribute it among the poore accordyng as they are bounde, within a while all would be ſpent, & no good ſhould come of it, nor no man know where it is become or who fareth the better for it. Whereunto I Solution. aunſwere that in déede ye be to wiſe for me, for ſith ye go about to correct Chriſt, and to fet hym to ſchole and learne hym what is beſt, it were but folye for me to meddle with you. For Chriſtes minde and commaūdement is that we ſhould diſtribute it and not Eccle. 4. withhold it from them. And ſayth by his Prophet: wo be to them that couple Eſay. 5. and knit houſes together, whiche I thinke may iuſtly be verified vpon you. Neuertheleſſe this I dare ſay, that if a Byſhop which may diſpende foure thouſād marke would vnto the poore of his Dioces diſtribute euery yeare, but the one halfe geuyng vnto one man. xl. ſhillyng, and lendyng to an other. xx. nobles to ſet vp his occupation with all, and ſo geue and lende as he ſéeth néede, he ſhould within. v. or. vj. yeares make a floriſhyng Dioces. And I thinke verely that his face ſhould more be alowed before God, then if he had builded a thouſand Abbayes: for Gods commaundement ought firſt to be done, & is much more acceptable to him then all the workes that procede of our imaginations and fooliſh phantaſies.

Beſides that they are théeues and murtherers for withdrawyng theyr perfite mēbers from labour wherby they might miniſter vnto their neighbours neceſſity (I ſpeake of as many as are not occupied about preachyng Gods woorde) for in that they withdrawe their members from ſuccouryng their poore neighbours, they are théeues. And becauſe this ſuccour is called their lyfe, they are murtherers for kéepyng it from them.

Here our beggyng orders of Friers would thinke to be exempt, becauſe they haue not receiued rentes to be diſtributed. Notwithſtandyng if we ponder this texte well we ſhall finde them cōdemned as déepe as the other. For they enter into euery mās houſe, and with vnſhamefaſted beggyng polle them ſo nye, that in a maner they leaue nothing behind for the very poore which are ſicke, lame, créeple, blynd and maymed. For there is not the pooreſt deſolate widowe, but with his fayre flatteryng he wil ſo deceiue her, that he will be ſure either of money or ware: but deare brethrē mayntayne ye no ſuch murtherers, leſt ye bee partakers of their ſinnes, but rather folow the counſell of the Apoſtle, which chargeth vs in ye name of our Lorde Ieſu Chriſt, that we withdraw our ſelues from euery brother that walketh inordinatly & worketh not and byddeth if hee will not 2. Theſſ. 3. worke he ſhould not eate.

Now if they obiect that they liue in contemplation & ſtudy of Scripture, and ſay that they ought not to be let from that holy worke: for Chriſt ſayd that Marye had choſen the beſt part whiche ſhould not be taken from her.

Thereunto may I make the ſame aūſwere which that holy father and Abbot S. Siluane made. This Siluane was an Abbot an holy man, hauyng many Monkes vnder him, whō he cauſed after their prayers (whiche were nothyng ſo lōg as our Monkes vſe now a dayes) whiche thinke for their many wordes to be heard, lyke as dyd the Phariſeis whom Chriſt rebuked, he cauſed them I ſay to labour for theyr lyuyng, accordyng to the mynde of Paule. And vppon a tyme there came a religious man to hys abbay, and when he ſawe his Monkes working, he aſked the Abbot whye he ſo vſed them, and why they gaue not them ſelues to holye contemplation, ſéeing that Marie had choſen the beſt part. The Abbot made fewe wordes, but gaue this Monke a boke, and ſent him into a ſell, to be there occupied in ſtudie and contemplation. And at dinner time ye Abbot called all his monks to meat, and let hym ſit in contemplation. After noone when he began to ware very hūgry, he came out againe to the Abbot Siluane, and aſked whether his Monkes had not yet dined: And he anſwered, yes. And why called you not me, quod the Monke, to dine wyth them? Ʋerily ſayd the Abbot, I thought you had bene all ſpirituall, and had néeded no meate. Nay quod the Monke I am not ſo ſpirituall nor feruent in contemplation, but that I muſt néedes eate. Ʋerely ſayde the Abbot, then muſte you alſo néedes worke, for Mary hathe néede of Martha. When the Monke heard that, he repented and fell to worke as the other dyd. And I woulde to God that this aunſwer would cauſe our religious euen ſo to doe, & to fall to worke, that they might ſuccoure theyr néedie neighboures.

And as touching theyr ſtudie in ſcripture, S. Auſtine ſayeth: how ſhalt thou better learne to vnderſtande the ſcipture, then by going about to fulfill that thou there readeſt? And if thou goe aboute to fulfill it ſaythe he, then muſt thou worke with thy handes, for that dothe S. Paule teache thée. Of this I haue compiled an whole booke, which if God haue appoynted me to finiſhe it, and ſet it forthe, ſhalbe a rule of more perfection vnto oure religious, then any that they haue vſed this hundreth yeare.

The third Chapter. The concluſion of this treatiſe, that no fleſh ſhould reioyce, but feare and tremble in all the giftes that he receiueth.

HEre maiſte thou perceiue that no man liueth but he maye feare and tremble, and moſte he may feare, to whome moſt is committed, for of him ſhall muche be required: and muche are we bounde to thanke God in all things. For of oure ſelues haue we noughte but ſinne and vanitie, but thorowe his gracious fauoure haue we all goodneſſe, and be that we be. And ſith all our goodneſſe commeth of hym, we muſte agayne be thanckefull vnto him, and kéepe hys commaundements. For els we may feare leaſt he take hys gifts from vs, and then ſhall we receiue the greater dampnation.

If thou haue receiued the knowledge of hys woord, geue hym thanks, and be a faithful miniſter thereof: for elſe he ſhall deliuer thée vnto thyne owne fantaſticall imaginations, and caſt thée headlong into an heape of hereſies, which ſhall bring thée into vtter deſtruction.

If he geue thée faith in hys worde, geue him thanks, and bring forth the fruites therof in due ſeaſon, for els he will take it away from thée, and ſende thée into finall deſperation.

If he geue thée riches, then geue hym thankes, and diſtribute them according to Gods commaundement, or elſe he ſhall take them from thée (if he loue thée) either by théeues, by water, by death of thy cattell, by blaſting thy fruites, or ſuch other ſcourges, to cauſe thée loue hym, becauſe he wolde Eſai. 5. Ierem. 7. alienate thine heart from them, this I ſay he wil do, if he loue thée, to make thée put thine whole truſt in him, and not in theſe tranſitorie things. But if Ier • m. 12. he hate thée, then will he ſende thée great proſperitie, and encreaſe them plenteouſly, and geue thée thy heauen in thys worlde vnto thine euerlaſting dampnation in the lyfe to come, and therefore feare and take good héede whiles thou haſt leaſure.

If thou aſke me what his honoure, praiſe, and thankes are? I anſwere, that his honor, praiſe and thankes, is nothing els but the fulfilling of hys commaūdementes. If thou aſke me what his commaundementes are as touching the beſtowing of thy goodes? I anſwer, his cōmaundemēts are that thou beſtowe them in the woorkes of mercye, and that ſhall he laye to thy charge at the daye of iudgement. He ſhal aſke you whether you haue fedde the hungrie, and geuen drinke to the thirſtie, and not whether you haue builded abbayes or chauntries. He ſhall aſke you whether you haue harbored the harborleſſe, and clothed the naked, and not whether you haue gilded images, or geuen copes to churches. He ſhall aſke you whether you haue viſited the ſicke, and gone to the priſoners, and not whether you haue gone a pilgrimage to Walſingham or Canterburye. And thys I affirme vnto thée, that if thou builde a thouſand cloiſters, and giue as many copes and chalices to churches, and viſiteſt all the pilgrimages in the worlde, and eſpieſt and ſéeſt a poore man whome thou mighteſt help, periſhing for lack of one grote, all theſe things whereon thou haſt beſtowed ſo muche money, ſhall not be able to helpe thée. Therefore take good héede, and ſay not but that ye be warned.

If God haue geuen thée thy perfite limmes and members then geue him thankes, and vſe them to the tamyng of thy body, and profite of thy neighbour. For els if God loue thée he will ſend thée ſome mayne or miſchief and take them from thée, that thy negligence and none vſing of them be not ſo extremely imputed vnto thée. But if he hate thée, he ſhal kéepe thē whole and ſounde for thée, that the none vſing of them may be thy greater damnation. Therfore beware and feare geuing him thankes according to hys commaundementes. For we are hys creatures, and are much bounde to him that he hath geuen to vs our perfite members: for it is better for vs to haue our limmes and to woorke with them diſtributing to other, then that other ſhould diſtribute vnto vs: for it is a more holy thing to geue thē A •… . 2. to take: yea we are much bound vnto him, although he haue made vs imperfect and mutilate: for we were Ierem. 18. in his handes (as we are yet) to haue done with vs whatſoeuer had pleaſed him, euen to haue made vs the vileſt creature vpon the earth.

I haue read of a ſhepheard which kéeping his ſhéepe in the field eſpyed a foule Toade, and when he had wel marked her, and conferred her ſhape and nature, vnto himſelfe and hys nature, he fell a wéeping and cryed out piteouſly. At the laſt came a Byſhop by, riding right royally: and whē he ſaw the ſhepheard ſo ſore lamenting, he reynde hys horſe, & aſked him the cauſe of his great wayling. Then aunſwered the ſhepheard, Ʋerely ſir I wéepe for mine vnkindnes toward almightie God: for I haue geuen thākes to God of many thynges, but yet I was neuer ſo kind ſince I was borne, as to thanke him of this thing. What is that, ſayd the Byſhop? Syr (quod he) ſée you not this foule tode? Yes (quod the Biſhop) what is that to the purpoſe? Ʋerely (ſayd the ſhep hearde) it is the creature of God as well as I am, and God might haue made me euen ſuch a foule and vnreaſonable beaſt as this is, if it had pleaſed him, & yet he hath not done ſo, but of his mercy and goodnes he hath made me a reaſonable creature, after his owne ſhape and likenes: and yet was I neuer ſo kynde as to thancke him that he had not made me ſo vile a creature, which thing I greatly bewayle, and mine vnkindeneſſe tauſeth me now thus to wéepe. Wyth yt the Biſhop departed, and I truſt learned to do thereafter. And I beſéeth God that we may ſo do, and be the faythfull folowers of our Sauiour Chriſt Ieſu, to whom be prayſe, honour, and glory for euer.

Amen.

A myrrour or lookyng glaſſe wherin you may beholde the Sacrament of Baptiſme deſcribed. Anno. M. D. xxxiij. By me Iohn Frith.

COnſideryng the manifold & lamentable errours wherewith not the ignoraunt people onely, but alſo the learned (as they ſéeme) haue bene ſeduced long as touchyng the bleſſed Sacrament of Baptiſme. I thought it expedient therin to write my mynde. Truſtyng by that meanes to bryng agayn the blynde hartes of many vnto the right way, and I doubt not but that Iohn. 10. 1. Cor. 2. the elect and choſē of God, that know their ſhepheardes voyce, and haue the ſpirite to iudge all thynges, ſhall Gods elect perceiue eaſely the ſpirituall meaning of his Sacramentes. eaſely perceiue whether this be conformable to their maſters voyce, and ſhall hereby bee moniſhed to leaue their wanderyng in the darke & lothſome wayes which leade vnto death, and to walke without ſtumblyng in Walking in the truth bringeth reſt of conſcience. Phil. 4. Papiſtes, through the groſſe vnderſtanding of Baptiſme condemne infantes vnbap • ized. the comfortable light which bringeth their conſciences to reſt, & ſuch peace that paſſeth all vnderſtandyng.

One errour is this. They put ſo great confidence in the outward ſigne that without diſcretion they condēne the infantes, whiche dye or they be Baptiſed vnto euer laſtyng payne, an other is this. They cleaue ſo ſtrongly vnto the weake ceremonies, that they thinke if a dronken Prieſt leaue out a word, as Volo ſay ye, or Credo ſay Externall ſignes with out ſpiritual • ſenſe taught and beleued of the blinde papiſtes. ye, or forget to put ſpittell or ſalt in ye childes mouth that ye child is not chriſtened, yea ſo much giue they thereunto the beggerly ſalt, that they will ſay ſpill not the ſalt, for it is our Chriſtendome, and vſe alſo to ſweare by it. Saying by this ſalt that is my Chriſtendome. Alas what blyndneſſe is this, theſe two errours are the principall that I do entend at this tyme to confute. For when they are fallen, the other that are grounded on theſe muſt néedes decay. Firſt we muſt marke thrée thynges in euery Sacrament Three thinges ought to be cōſidered in euery Sacrament. to be conſidered the ſigne, the ſignification and the fayth, whiche is geuen vnto the wordes of God. The ſigne in Baptiſme is the ploungyng downe in the materiall water and liftyng vp agayne by the whiche as by an outward badge we are knowen to be of the number of them which profeſſe Chriſt to be theyr redemer and Sauiour.

This outward ſigne doth neither Outwarde ſignes neyther miniſter vnto vs Gods ſpirit nor his grace. geue vs the ſpirite of God: neither yet grace that is the fauour of God. For if thorough the waſhyng in the water the ſpirite or grace were geuē, then ſhould it folow that who ſoeuer were baptiſed in water ſhould receiue this precious gift, but that is not ſo, wherfore I muſt néedes conclude that this outward ſigne by any power or influence that it hath, bryngeth not the ſpirite or fauour of God. That euery man receiueth not this treaſure in Baptiſme it is euidēt: for put the caſe that a Iew or an infidell Marke well this example. ſhould ſay that he dyd beleue, & beleued not in déede, and vpō his wordes were baptiſed in déede (for no man cā iudge what his hart is, but we muſt receiue him vnto Baptiſme if he confeſſe our fayth with his mouth albeit his hart be farre from thence) this miſcreant now thus Baptiſed hath receiued this outward ſigne and Sacrament, aſwell as the moſt faythfull man beleuyng. Howbeit he neither receiueth the ſpirite of God, neither He that receiueth the ſigne of a ſacrament outwardly and not the ſignificatiō inwardly in hart, receaueth his damnation. yet any grace but rather condemnation. Wherefore it is euident that the exterior ſigne giueth not this gift whiche is alſo as certaine in all other Sacramentes, yea in the Sacrament of the altare whiche may be called a double Sacrament. For it is not onely a remembraunce that the naturall body of Chriſte was broken and hys Note. bloud ſhed for our redemption as the Euangeliſtes do teſtifie, but alſo it is his ſpirituall body whiche is the congregation of the faythfull as S. Paul teſtifieth: ſaying, the bread which we breake is it not the partaking (that is to ſay we that are partakers) of the body of Chriſt? For we (ſayth hée) though we be many yet are we one bread & one body. But for all that, the receiuyng of this Sacrament giueth vs not the ſpirite of God neither yet his fauor: for the wicked receiueth it as well as ye good. Howbeit that receiuyng is to theyr dānation. Wherfore it foloweth that the outwarde ſigne giueth no mā any grace. Moreouer if the ſpirite of God and his grace were bounde vnto the Sacramentes, then The ſpirite of God is not bounde to the outwarde ſignes of ſacramētes. where ye Sacramēts were miniſtred there muſt ye ſpirit of grace waite on, and where they were not miniſtred, ſhuld be neither ſpirit nor grace. But that is falſe, for Cornelius & all his houſhold receiued ye holy ghoſt before they were Baptiſed. In ſo much that Actes. 10. Peter ſayd may any man forbyd that theſe ſhould be baptiſed with water whiche haue receiued the holy ghoſt as well as we. And ſo he commaunded them to be baptiſed, in the name of the Lord, here may we ſée that as the ſpirite of God lighteth where he Gods ſpirite not bounde to any place. will, neither is he boūde to any thing. Yea and this example doth well declare vnto vs that the Sacramentes are geuen to be an outward witneſſe vnto all the cōgregation of that grace whiche is geuen before priuatly vnto euery man.

So is Baptiſme giuen before the congregation vnto hym which before he receiue it, hath either profeſſed the Religion of Chriſt, or els hath the word of promiſe, by the whiche promeſſe Infidels muſt firſt beleue in Chriſt, and after receiue Baptiſme as the •… ge of your fayth 〈…〉〈◊〉 . he is knowen to be of the ſenſible congregatiō of Chriſt and for this cauſe when we baptiſe one that is come vnto the age of diſcretiō we axe of hym whether he beleue, if he aunſwere yea and deſire Baptiſme then is he baptiſed ſo that we require faith in hym before he be baptiſed (whiche is the gift of God) and commeth of grace, and ſo it is an outward ſigne of hys inuiſible fayth whiche before was giuen hym of God. If an infant be brought vnto baptiſme whom his frendes offer vp willyng to ſanctifie and fulfill the commaundement and ordinaunce of God, we enquire of his frendes before the congregatiō whether they will that theyr child be baptiſed and when they haue aunſwered yea, thē receiueth he Baptiſme. Here alſo went before the promiſe of God that hee of his grace reputeth our infantes no leſſe of the congregation then the infantes of the Hebrues and thorough Baptiſme doth the congregation receiue him whiche was firſt receiued thorough grace of the promiſe, thus may we ſée that Baptiſme bryngeth not grace, but doth teſtifie vnto the congregation that he which is baptiſed had ſuch grace geuen hym before, ſo is Baptiſme a Sacrament, The deſinition of Baptiſme. that is the ſigne of an holy thyng euē a token of the grace and frée mercy whiche was before geuen hym a viſible example of inuiſible grace whiche is done and geuen through the gentleneſſe of God. By this may we perceiue how groſſe theyr ignoraunce is which without diſcretion condemne the infantes that departe out of this worlde not baptiſed in our materiall water. For if that water geue no grace as I haue ſufficiently proued, why ſhould they condemne more before that waſhyng, then after. Beſide that the election of God is frée and foloweth Fayth foloweth our election. not our fayth, but fayth foloweth the electiō as it is writtē. And there beleued euen as many as were ordeined vnto euerlaſtyng lyfe for Actes. 13. they that are choſen frō ye beginnyng are no doubt choſen before they had fayth, we ought not therfore to geue ſuch vnaduiſed iudgement on theſe Raſhe iudgement in miſticall matters not lawfull. children which by their age haue not yet heard our fayth, ſeyng Gods election is hidde from our eyes.

The children of Iſraell were a Iſraelites, Gods peculiar people. people which God had choſen from among all nations of the worlde, and gaue them Circumciſion for a token and memoriall of that election, which Sacramētes, and figures thereof, groſſely vnderſtode breede errors. circumciſion was a figure of our baptiſme, and they thought that the gentiles which were not carnally circumciſed had bene all condemned. But their opinion deceiued them for there were alſo of the Gentiles which although they were not circumciſed outwardly were electe of God & were ſpiritually circumciſed, which onely is the thing that God regardeth, as Paule teſtifieth, ſaying, He is not a Iew which is a Iew outwarde, neyther is that circumciſion any thing Roma. 〈◊〉 . which is outward in the fleſh: but he is a Iew which is hid within the circumciſion of the hart, which is the cutting off, of carnall deſires, and is the true circumciſion. This circumciſion was in price with God, wyth the which the gentiles (as Iob) were circumciſed. And in like maner may we ſay of our Baptiſme, he is not a Chriſten man which is waſhed wyth water, neither is that baptiſme which is outwarde in the fleſh: but that is the very baptiſme which God alloweth, to be baptiſed ſpiritually in the hart, that is, to ſubdue and wéed out the braunches of ſinne that it raigne not in your mortall bodies, and bring thē into bōdage vnder it: of ye which our Baptiſme is but a ſigne. And there are many (I doubt not) which are thus ſpiritually baptized although theyr bodies touch no water, as there were gentiles thus ſpiritually circumciſed and yet neuer cutte of the foreſkinne of theyr priuy members.

Furthermore the children of the vncircumciſion are of the people and congregation of God aſwell as the children of the Hebrewes vnder the law were members of theyr congregation. I take the congregation of Gods church largely taken, what it is. God in thys place euen ſomewhat largely, that is, for all them that are thought or coūted to be the members of Chriſt, as it is taken, Mathew 13. Math. 13. where Chriſte compareth it vnto a nette which receyueth both good fiſh and euill: and agayne Mathew 25. Math. 25. where he likeneth the kingdome of heauen, that is to ſay, the congregation of God vnto x. virgins, of the which v. were wiſe, and v. fooliſh: Gods elect Church is without ſpotte and onely knowen to God. but I ſpeake not in this place of the elect ſanctifyed and inuiſible congregation, which is wythout ſpotte and wrinckle, and onely knowne vnto God which hath choſen her before the foundations of the worlde were layde, neyther is it to be eſtéemed but that God is as mercyfull vnto vs which are of the ſpirituall Iſraell, as he was vnto the carnall Iſraell. S. Iohn, S. Paule and ſuch other were they not (being infantes) of the cōgregation of God elect in Chriſt Ieſu before the creation of the worlde? howbeit in theyr infancy they neither had fayth, nor yet knew any thing of this election. Mathew, Zacheus, the théef Man is vncertaine of his election vntill the holy ghoſt working in hym aſſure hym therof. and Mary Magdalene were they not likewiſe ſo choſē, yet they themſelues knew it not vntill they were lightened of the holy Ghoſt, and drawne vnto Chriſt by our heauenly Father, neyther knoweth any man of an others election, but euery man may knowe hys owne through hys fayth and will that he hath to fulfill the law of God. Of this ſenſible congregation Good and bad are of the ſenſible Church. of Chriſt was Iudas, yea and all the other which after forſooke Chriſt, neither wiſt the Apoſtles but that Iudas had bene of the elect, ſanctifyed, and inuiſible congregation of Chriſt, aſ well as Peter or Iohn: ſo that our iudgement recounteth all faythfull and choſen, that ſéeme to be, but Chriſt knoweth them that are hys, and them that ſhall forſake him.

Nowe is there an opinion riſen amōg certaine, which affirme ye childrē may not be baptiſed vntill they come vnto a perfecte age, and that becauſe they haue no faithe: but verely me thinketh that they are farre from the méekeneſſe of Chriſte, and his ſpirite, which when children were broughte vnto him, receiued them louingly, and embraced them in his armes. Mat. 9. and when his Diſciples blamed the Math. 〈◊〉 . bringers, he called them vnto hym, ſaying: ſuffer children to come vnto me, and forbid them not, for of ſuch is the kingdom of heauen. Luk. 18. And Luke. 〈◊〉 . albeit they haue no faith, but are only of that inuiſible congregation, that is, Infante • may be •• ptiſed becauſe they be partakers of the promiſe although they as yet haue no fayth. wt out ſpot or wrinkel: yet as I haue ſaide they haue a promiſſe as well as the children of the Hebrewes, by the which they are of the viſible congregation, which thing only is teſtified in theyr baptiſme. So it appeareth that theſe men are ignorāt what baptiſme is. For oure baptiſme doth not teſtifie that we are of that pure congregation, which was choſen and ſanctified in Chriſte before the worlde began, which haue theyr names wrytten in the booke of life, of the which it is not poſſible that one ſhoulde periſhe, for then were it a falſe teſtimonie: ſéeing many whiche are baptiſed, fall afterward into perillous hereſies, and vtter deſperation which bringeth them vnto deathe euerlaſting. And as for faith if they haue none when they are baptiſed, lette them pray vnto God to giue it them afterwarde: for the lacke of fayth hurteth not the ſacramente, but the ſacrament may be as well miniſtred vnto a miſcreant as to a faithfull, if he ſay that he hathe faythe, or haue any promiſe of God, but thys matter will I paſſe ouer: for I truſte the Engliſh (vnto whō I wryte this) haue no ſuch opinions.

Nowe will I procéede wyth the ſecond The ſecond thyng to be conſidered in Baptiſme. poynte of this ſacrament, which is the ſignification. The ſignification of baptiſme is deſcribed of Paule in the. 6. of ye Romaines, that as we are plunged bodily into the watēr. Euen Roma. 6. ſo we are dead & buried with Chriſte from ſinne: and as we are lifted again out of the water, euen ſo are we riſen with Chriſte from oure ſinnes, that we mighte héereafter walke in a newe conuerſation of lyfe. So that theſe two things, that is to be plunged Dipping in the water, and liftyng vp agayne of intantes, what it ſignifieth. in the water, and lifte vp againe, doe ſignifie and repreſent the whole pith and effect of baptiſme, that is the mortification of our olde Adam, & the riſing vp of our new man. What is y• old Adam? verely euē that by naturall inheritaunce is planted thorough Adams fall in vs, as to be vnfaythfull, angrie, enuious, couetous, ſlouthfull, proud, and vngodly, theſe and ſuche other vſes wherewith oure nature is venemed, ought we withall diligence to cutte of, and mortifie, that we may daily be more pacient, liberall, and mercifull according to that oure baptiſme doth ſignifie. In ſo much that a The whole courſe of mans life is a continuall Baptiſme. Chriſten mannes lyfe is nothing els ſaue a continuall baptiſme, whych is begon when are dipped in the water, and is put in continuall vre and exerciſe, as long as the infection of ſinne remaineth in oure bodyes, whych is neuer vtterly vanquiſhed vntill the houre of death, and there is the great Golias ſlayn wyth hys owne ſweard, that is deathe, whych is the power of ſinne, and the gate of euerlaſting lyfe opened vnto vs, and thus is Paule to be vnderſtand. Galat. 3. where he ſaythe. All ye that are baptiſed into Galat. 3. Chriſt, haue put Chriſte on you, that is, you haue promiſed to dye wyth Chriſte as touching youre ſinnes and worldly deſires paſſed, and to become new mē, or creatures or members of Chriſt, this haue we all promiſed vnto the congregation, and it is repreſented in our Baptiſme. But alas there are but few which in déede fulfil that they promiſe or rather that the Sacrament promiſeth for them. And for this cauſe it is called of Paule the fountaine of the new byrth and regeneration. Tit. iij. bicauſe it ſignifieth that we will in déede renounce & vtterly Tit. 3. Baptiſme is the fountaine of our new byrth. forſake our old life & purge our mē bers frō the workes of iniquitie thorough ye vertue of ye holy ghoſt, which as the water or fire doth clenſe the body, Euen ſo doth it purifie the hart from all vncleaneſſe: yea it is a commō phraſe in Scripture to cal the holy ghoſt water and fire, becauſe theſe two elementes expreſſe ſo liuely hys purgyng operation.

Now haue we expounded the ſignification The ſignification of Baptiſme, that is to ſay, baniſhyng the old mā and puttyng on the new acquired onely by fayth. of Baptiſme which ſignificatiō we may obtaine onely by fayth, for if thou be baptiſed a thouſād times with water & haue no fayth it auayleth thée no more towardes God, the it doth a Gooſe when ſhe ducketh her ſelfe vnder the water. Therefore if thou wilt obtaine the profite of Baptiſme thou muſt haue fayth, that is, thou muſt bee ſurely perſuaded that thou art newly borne agayne not by water onely, but by water and the holy ghoſt, Iohn. iij. & thou art▪ become ye Iohn. 3. child of God & that thy ſinnes are not imputed to thée, but forgeuē through ye bloud & paſſion of Chriſt, according vnto the promiſe of God. This fayth haue neither ye deuils, neither yet the The wicked diſtruſtyng in Gods promiſes diſpayre. wicked. For the wicked cā not beleue ye remiſſiō of their ſinnes, but fall vnto vtter deſperation and make God a lyer as much as in thē is. For they beleue not the teſtimony which he gaue his ſonne, and this is that teſtimony, that all which beleue on hym haue euerlaſtyng lyfe Iohn. v. And the deuils Iohn. 5. can not beleue it, for they haue no promiſe made vnto them. Thus Chriſtes bloud is the ſtrēgth of our Baptiſme. through Chriſtes bloud, wherof our Baptiſme hath his full ſtrength and vigour, are we regenerate and made at one with the father. For by our firſt naturall byrth, we are the children of wrath. Epheſ. ij. and the enemyes of God. Roma. vj. Roma. 5.

Finally baptiſme is an ordinaunce inſtitute of God (and no practiſe of mans imagination) put in vſe in Chriſtes time, and after his reſurrection commaunded to be miniſtred vnto all that beleeue, whether they were Iewes or Gentiles. For Chriſt Matthew the laſt. ſayth to his Apoſtles, Go ye & teach all nations baptizing them in the name of the Father, & of the Sonne Math. 28. and of the holy Ghoſt. Wherfore although it ſéeme neuer ſo exterior a thing, yet ought it to be had in great Cauſes why the Sacramēt of Baptiſme ſhold bee had in great reuerence. price and much reuerence becauſe it was commaūded of God to be done. Beſide that it is an outward ſigne or witneſſe vnto the cōgregation of the inuiſible promiſe geuen before by grace vnto euery priuate man, and by it doth the congregation receiue hym openly to be coūted one of thē which was firſt receiued by faith, or through the grace of the promiſe: it putteth vs alſo in remembraūce that we (aduertiſing the kyndneſſe of God and our promiſe in Baptiſme) may learne to dye and mortifie our rebellyng members, otherwiſe gyueth it no grace, nether hath it any ſecret vertue as we haue ſufficiently proued, and therfore is he ſore to blame that ſo vnaduiſedly condemneth theſe infātes iudgyng his brother which is in Gods hand, yea and peraduenture baptiſed in Chriſtes bloud. For Gods election is vnknowen to man. Now will I endeuour my ſelfe to ouerthrow and vtterly put out the ſecond errour whiche hath long raigned and ſeduced many: and that is of them which ſo ſtrongly ſticke vnto the weake ceremonies. Concerning the ceremonies of Baptiſme, yea and all other, we muſt behaue our ſelues wiſely as charitie teacheth vs, ſéekyng the profite of many, that they may be ſaued. We muſt cō ſider Sundry ſortes of mē which we haue conuerſation withall diuerſly affected. that we haue our conuerſation with men in this world of the which the moſt part know not God. Some are young, ſome weake, ſome peruerſe, and ſome ſtiffenecked and obdurate vnto the young ceremonies, which although they be not noyſome vnto the fayth, nor contrary to the word of God, yet will it be hard to finde ſuch. They are good and expedient Ceremonies of ſome ſortes are as guides vnto the knowledge of God. (as milke) to leade the young tenderly into the more perfite knowledge of God. The ſecond ſort are the weake vnto whom in all thynges it behoueth vs to haue reſpect & beare their infirmities by charitie: for their ſake Actes. xv. dyd Paule circumciſe Timothe, yea and for their ſake hée Actes. 15. had leuer to captiue his libertie and neuer eate fleſh nor drinke wyne thē to offende one of them. The thyrde kynd of men are perfite I meane not ſo perfit that they are cleane without ſinne hauyng no remnauntes of old Adā aſſailyng them for ſuch are there none, but onely Chriſt: but I call thē The perfection of man. perfite which haue perfit knowledge in the vſe of thynges whiche know, that what ſoeuer entreth into the belly deff • eth not the man, which know Math. 15. that all ſuch thynges be pure vnto thē that are pure Tit. i. whiche know Tit. 1. that if we eate we are nothyng the better, or if we eate not we are nothyng the worſe. 1. Cor. 8. theſe are 1. Cor. 8. frée betwene God & their conſciēce, & may vſe all thinges: howbeit they are Weake conſciences eyther by breaking of any auncient cuſtome, or neglecting ceremonies not to be offended. 1. Cor. 8. yet bounde as cōcernyng their neighbour whiche is weake and hath not the knowledge, yea bound vnder the payne of ſinne to abſtaine from woū dyng of their cōſcience, for he ſinneth againſt God that woundeth an other mans conſciēce. 1. Cor. 8. The fourth kynde are ſelfe willed and obſtinate which put confidence in ſuch indifferent thynges. For I thinke them not néedefull vnto our ſaluation. Then The obſtinate which put truſt in thinges not needefull to ſaluation muſt be reſiſted. ought we to reſiſt in the face, and not to yeld an inche vnto them, as Paule geueth vs example, which would not for theyr pleaſure circumciſe Titus but vtterly reſiſted theyr obdurate ignoraunce. If thou make this diuiſiō, thou ſhalt know how to behaue thy ſelfe towardes all men, but now it is méete that we ſhewe thée whiche are the ceremonies of Baptiſme.

The ceremonies of Baptiſme are eaſly expreſſed if thou know what the ſubſtaunce of it is, and how the Apoſtles miniſtred it: and where may we haue that better expreſſed then Actes. viij. where Philip baptiſed the Eunuch, Actes. 8. chamberlaine to the Quéene of Cādace, this Eunuch did knowledge that Ieſus was the ſonne of GOD which is the ſigne of our fayth, and deſired Baptiſme and Phillip at the Philip the Apoſtle vſed not ſo many outward ceremonies in Baptiſme as papiſtes doe. next water they came to, waſhed hym in the name of the father and of the ſonne, and of the holy ghoſt. There will no man deny but that that Baptiſme was as full, & as good as ours, & yet was there neither fonte nor holy water, candle, creame, oyle, ſalt, godfather, or godmothers, or any other, popatrie. Wherfore we may cōclude that all theſe thinges are but ceremonyes that is to ſay exterior thynges whiche make Baptiſme neither the better nor worſe of a myte, thus ſay I not to haue theſe ceremonies that want iudgemēt diſanulled, which are not noyſome to our fayth, for feare of offending the weake, but onely that thou mayeſt know how to vſe them, as indifferent and to put no confidēce in them. For then ſhould they hurte and vnquiet our conſcience, if thorowe negligence, or otherwiſe any thinge were vndone, and ſo ſhoulde they be an occaſion to plucke vs from Chriſte, which were inſtitute for a meane to bring vs vnto him. Therfore the Seniours and miniſters of Miniſters muſt be circumſpect in the vſes & abuſes of ceremonies. the congregations ought to inſtructe their flockes to take theſe thinges indifferent, which neyther ſaue nor damne, whether they be done or vndone. And if they perceyue the people cleaue to ſore to them, then ought they to ſéeke out a tyme conuenient, and to abrogate or alter thoſe ceremonies, or elles they can not eſcape the wrath of God. For they that ſéeke health in ſuch ceremonies are fallen from grace and treade vnder theyr •• te the bloude of Chriſt, vnto their condemnation. But theyr bloude ſhal be required at your hādes, which better ſhould haue inſtructed them. And as concerning the abrogation or alteration of ceremonies, we haue a •… i 33. godly enſample of the Sabaoth. The Sabaoth was inſtituted and cōmaū ded of God to be kept of the chyldren Exod. 20. Deut. 5. of Iſrael. Notwithſtanding becauſe it was a ſigne or a ceremony, and did ſignifie vnto them that it was God which ſanctified them with his ſpirit, and not themſelues wyth theyr holy workes. And becauſe alſo that all ceremonies and ſhadowes ceaſed whē Exod. 31. Chriſt came. So that they might be done or left vndone indifferētly. Our Sabaoth abrogated for feare of ſuperſtition forefathers, which were in the beginning of the church, did abrogate thys Sabaoth to the entent that mē might haue an enſample of Chriſtē libertie, and that they might know that neyther the kéepyng of the Saboth, nor of any other day, is neceſſary according to Paule. Ye obſerue dayes, Gallat. 4. tymes, and monethes, I am afrayde of you that I haue laboured in vayne towardes you. Howbeit, becauſe it was neceſſary that a day ſhould be reſerued, in the which the people might come together to heare the worde of God, they ordayned in the ſtede of ye Sabbaoth which was Saterday, the next day folowing which is Sonday. And although they myght haue kept Sabaoth kept on the Sonday. the Saterday wyth the Iewes as a thyng indifferent: yet did they much better to ouerſet the day, to be a perpetuall memory that we are frée and not bounde to any day, but that we may do all lawful workes to the pleaſure of God and profite of our neighbour. We are in maner as ſuperſticious in the So •… s they were in the Saterday, ye •… we are much madder. For the Iewes haue y• word of God for theyr Saterdaye, ſithe it is the ſeuenth daye, and they were commaunded to kéepe the ſeuēth day ſolempne. And we haue not the word of God for vs but rather agaynſt vs, for we kéepe not the ſeuenth day as ye Iewes do. But the firſt which is not commaunded by Gods lawe: but Paule byddeth that no man iudge vs as concernyng holy day meates, and ſuch other exteryour thyngs, yea and Coll. 2. in no wiſe will he that we obſerue them, countyng them more holy then other dayes. For they were inſtitute that the people ſhould come together to heare Gods worde, receyue the ſacramentes, and geue God thankes. That done, they may returne vnto their houſes and do their buſineſſe aſwell as any other day. He that thinketh that a man ſinneth which worketh on the holy daye, if he be weake or ignoraunt, ought better to be inſtruct, and ſo to leaue his holde. But if he be obſtinate and perſeuer in hys ſentence, he is not of God, but of the deuill, for he maketh ſinne in ſuch as God leaueth frée. Accordyng to thys enſample, would I that our ceremonies were altered, becauſe (as I haue ſayd) the people ſéeke health in them. And what vilany can they do more to Chriſtes bloude?

And as concerning Godfathers & Godmothers, they promiſe for theyr Godchildren that they ſhall mortifie the roote of ſinne which ſpringeth in the bodies, and ſubdue theyr luſtes vnder the lawe of God. They promiſe alſo that they will inſtructe and bryng vp theyr Godchildren in the fayth of Chriſt: which office pertayneth vnto theyr parentes, for they are cōmaunded of God to teach their children. So that the parentes ſhould Exod. 13. Deut. 4. and. 5. be either alone, or at the leaſt ye chiefeſt Godfather. But now a dayes the fathers may not be ſuffered to know any thing themſelues. How ſhoulde they thē inſtruct their children? They kéepe the ſcripture and word of God from you, and beare you in hand that it is hereſie. Alas how long wyll you lacke vnderſtanding? perceyue you not yet that they would kéepe you in darcknes becauſe you ſhoulde not eſpye theyr priuy practiſe and ſleightly conueyaunce? Are you ſo mad that this bleſſed worde which made the euill good, will make the good euyll? thynke you that thys holſome medicine which healeth all infirmities, is now chaūged into ſuch a nature that it will poyſon you? Are ye ſo ſimple and childiſhe to ſurmiſe that this godly doctrine which diſcloſeth all hipocriſie, and confoundeth all hereſies, ſhould make you to erre and fall into hereſies? I pray God geue you eyes to ſée, eares to heare, and open your hartes that you may perceyue what his pleaſure is. For ſurely ignorauncie ſhall not excuſe you (as Ezechiell Ezech. 3. and. 30. ſpeakyng in the perſon of God) ſayth vnto ye curates. Thou ſonne of mā, I haue made thee an ouerſear vnto ye houſe of Iſrael, thou ſhalt heare the worde of my mouth, and ſhalt ſhewe it them from me. If I ſay vnto the wicked thou ſhalt ſurely die, and thou ſhew hym not, nor exhort him to turn frō his wicked way that he may lyue: then he ſhall dye in his wickednes, but I will require his bloude at thy hande. Yea, and if the righteous turn from his righteouſnes and do iniquitie: he ſhall die although thou ſhewe it hym not, he ſhall die in hys ſin, but I wyll require his bloude at thy hand. Take hede you curates vnto your charge, and let no man excuſe himſelfe thorough ignoraunce.

FINIS.

Antitheſis, wherin are compared together Chriſtes actes and the Popes, gathered by Iohn Frith and annexed vnto the Reuelation of Antichriſt, which he tranſlated. 1529.

¶ Antitheſis.

WE haue annexed (Chriſten Reader) vnto the end of the Reuelatiō, a little treatiſe after the maner of an Epitome and ſhorte rehearſall of all thynges that examined more diligētly in the aforeſayd booke, wherein their falſe and cloked hipocriſie is aboundantly opened, by the compairing of Chriſtes Math. 7. actes and theirs together, for Chriſtes rule can not bee deceauable, whiche ſayth that we ſhould know thē by their workes, for Paule ſaith 1▪ Cor. 11. that ſuch falſe Apoſtles are wicked workers which be tranſfigured into Chriſtes Apoſtles. And no maruell for Sathan hym ſelfe, is ſome tyme tranſfigured into an aungell of light, therefore it is no great thyng, if that his miniſters do take vpon them a ſimilitude, as though they were the miniſters of iuſtice, whoſe ende ſhalbe accordyng to their workes. Chriſten men ſhould marke ſuch and flye away from thē for ſuch ſerue not Chriſt but their owne bellyes. And by ſweete preachynges, and flattering wordes deceaue the hartes of the innocētes. And euen as Iannes and Iambres 2. Timb. 3. Exod. 8. withſtode Moſes, euen ſo theſe reſiſte the truth, men they are of corrupt myndes, and lewed as concernyng the fayth, but they ſhall preuayle no lenger, for their madneſſe ſhalbe vttered vnto all mē as theirs was. Thus the people be blynded fallyng into vnbelefe. And are deceaued thorough the ſleghty conueyaunce of Antichriſt and his adherents. Saint Iohn ſaid, that there Iohn. 4. were many Antichriſtes in his time no wonder if now be mo, howbeit by their workes they ſhalbe knowē and alſo by their wordes, for they ſhall contrary Chriſt both in lyfe & learnyng, whom they profeſſe to folow. Nowe let vs conſider Popes, Cardinalles, Byſhops, Suffraganes, Archdeacons, Deacons, Officials, Perſons, Abbotes, with Deans, and Friers, Sumners, Pardoners, and theſe Papal Notaries, take hede to Monkes, Chanons, Ankers, and He remites, Nunnes, and Siſters, and marke how they folow Chriſt. We will chiefly touch the head whiche is the Pope, although it may be verified through all his members.

Firſt.

Math. 8. CHriſt was poore, ſaying. The Foxes haue holes, and the byrdes of the ayre haue neſtes, but the ſonne of mā hath not whereon to lay his head.

The Pope and his adherents are rich, for the Pope ſayth Rome is myne, Sicilia is myne, Corſica is myne. &c. And his adherentes haue alſo, frutefull poſſeſſions, this euery man knoweth.

2. Chriſt was méeke and lowe, and Iohn. 6. forſooke this worldly glory, and fled alone vnto the mountaynes, when Iohn. 6. the people woulde haue made him a kyng. Saying my kingdome is not of Iohn. 17. this worlde.

The Pope, is full high and proud, ſaying, I am a Lorde of both the realmes, earthly and heauenly, and the Emperour is my ſubiect: This witneſſeth his lawe. Di. 96. ca. Si imperator.

3 Chriſt full lowly and méekely waſhed Iohn. 13. his diſciples féete.

The Pope ſayth, the Emperours and kynges, ſhall knele and kyſſe my féete, and is not aſhamed to expreſſe it in the lawe. ca. Cū olim. de priuil. ele.

4. Chriſt came not to be ſerued but to ſerue, takyng vpon him the ſimilitude Luke. 22. Phil. 2. of a ſeruaunt, humbling hymſelfe and made himſelfe of no reputation to ſerue vs.

The Pope will be ſerued, and ſayth it were a ſhame if he ſhoulde ſo humble himſelfe. Diſt. 86. ca. Quando neceſsitas.

5. Chriſt went on his féete with hys diſciples both in wette and dry, heat and cold, to teach the people, as it is euident through the Goſpels.

The Popes and Byſhops will kéepe their féete ful cleane with ſhoes of gold and ſiluer. Sith with precious ſtones, and will not preach them ſelues, but ſay it is ſufficient, to cauſe other to preach. cap. Inter ceteram de offic. Iuor. After this maner might the Turke be Pope alſo.

6. Chriſt wold not ſuffer that doues, Math. 21. ſhéepe, & oxen for the offeryng, ſhould be ſold in the tēple of God, but draue out the buyers & ſellers with whipes.

The Pope and Byſhops, ſuffer chapmen in the Church that miniſter the Sacramentes for money, dayly vnto the common people. And they geue great pardon vnto it, that they may be partakers of the wynnyng, to maynteine theyr cradles and other neceſſaryes with all, this may you ſée dayly.

7. Chriſt ſaith, ye haue it for nothing Math. 10. therfore ſhall you geue it for nothing.

The Pope hath Iudas mynde, for you get nothyng of hym without money, for he ſelleth both prayer & preachyng.

8. Chriſt ſate at meate among hys Luke. 22. Diſciples ful lowly and poorely. Not requiryng the hygheſt ſeate.

The Pope ſitteth full high in a curious throne and will be ſerued gloriouſly with long knéelyng and mē to kerue his morſſels, wt iagged coates blaſphemyng God with othes, & many other vices as we may ſée dayly.

9. Chriſt was in hilles with wepyng Math. 14. and. 15. and praying and walked in deſert, féedyng many thouſandes, both with meate and preachyng.

The Pope ſitteth in hys Caſtels & towers with minſtrelſie & laughter. And the hungry poore ſhall ſit at the gate, he will not ſerue them hym ſelfe for ſhame he thinketh it were.

10. Chriſt lay and ſlept in a boate on Math. 8. the hard bordes and had to his chamberlaynes but fiſhers, crying to hym vppon the Sea in the tempeſt when they were a feard to periſh.

The Pope ſléepeth full ſoft & eaſely, and no man may awake hym vntil he haue ſlept inough, for his chamberlaynes ſhalbe ready with Marſhals and vſhers, to kéepe his hall and chamber from noyſe. And the portar at the gate to kéepe out the poore. Their Lord they will not awake.

11. Chriſt faſted & ſought the frute on the trée when he was hungry, and Math. 21. founde none theron.

The Pope hath great prouiſion at Cities and Townes to get him of the beſt that may be founde, well dreſſed and dayntely to make digeſtion, with ſpicery, ſawces, and ſiropes, coloured out of kynde.

12. Chriſt lay in a ſtable, with few clothes, betwixt an oxe and an Aſſe for Luke. 2. the place was narrowe.

The Pope, in rich chambers, with quiltes, curtaines, carpettes and quiſh • ons ſpread all about with ſwéete ſmelles and paynted walles.

13. Chriſt choſe to hym poore men, and commaunded them to be ſimple as doues. Math. 11.

The Pope choſeth ſubtile mē and crafty, full of pride or els they are not méete for hym.

14. Chriſt rode ſimply on an Aſſe, Math. 21. & had twelue that folowed him a foote all about.

The Pope on a mule or a white palfray much hygher then hys maſter dyd. And hath many mo then twelue folowyng hym on horſebacke with ſwoordes and bucklers, as it were to battaile.

15. Chriſt bade hys Diſciples to go Mark. 16. into all the world and to preach the Goſpell to euery creature.

The Pope and hys Byſhops forbyd it in the payne of diſobediēce and excommunication, ſaue onely ſuch as they will aſſigne.

16. Chriſt was naked, beaten, ſcourged, Iohn. 19. and falſe witneſſe brought agaynſt hym.

The Pope and his adherentes are wel clothed with precious garments, and haue chaunge for ech day, & falſe witnes they haue inough, not againſt them, but to teſtifie with them what ſoeuer they will haue agaynſt the innocentes.

17. Chriſt came to ſéeke the poore & comfort them, he was not chargefull vnto them, but was milde, and had pitie on them.

The Pope and Byſhops, ſomon & cite them be they neuer ſo poore, not regarding their aduerſitie. But curſe if they come not. So that they go away ſoryer, and ſicker in ſoule, and in purſe then they were before.

18. Chriſt commaunded that we ſhould not ſweare at all, neither by Math. 5. heauē, neither by the temple. &c. But that our wordes ſhould be, yea, yea, nay, nay.

The Pope ſayth, if any man wyll receaue any office vnder vs, he ſhalbe ſworne before, yea, and geue a great ſumme of money. Ca. Signifi. de elect.

19. Chriſt had a crowne of thorne thruſt vpon his head, ſo that ye bloude Iohn. 19. ranne downe vpō his amiable countenaunce, and ſharpe nayles thorow his precious handes.

The Pope muſt weare thrée crownes Ca. Conſtāt. dist. •• vi. of golde, ſet with riche precious ſtones, he lacketh no Diademes, hys handes and fingers with owches and ringes are royally dight, he paſſeth poore Chriſt farre.

20. Chriſt tooke the croſſe of painfull affliction vpon himſelfe, and cōmaū ded his diſciples to folow him, ſaying, Math. 10. he that taketh not his croſſe, and folow me, is not méete for me.

The Pope and hys Byſhops take the croſſe of pryde, and haue it borne before them, well gilt and amelde, to haue a worſhippe of thys worlde, as for other croſſe know they none.

21. Chriſt prayed his father to forgeue Luke. 23. them that treſpaſſed hym, yea, and for them that put him to death.

Our Byſhoppes, pray the kyng to be auenged on them that reſiſte their mindes, with forgeuenes they haue no acquaintance.

22. Chriſt bad his diſciples to preach Math. 10. the Goſpell.

The Pope and his Byſhops wyll haue men to preach fables, and therto graunt letter and ſeall, and many dayes of pardon.

23. Chriſt commaunded hys diſciples Iohn. 19. to know his lawe, and bad the Iewes to ſerche the Scriptures. And Exod. 16. Moſes exhorted ye Iſraelites to teach the lawe of God to their younge children. And that they ſhoulde haue it bounde as a ſigne in their handes, that it myght euer be before theyr eyes: And cauſed them to write it on the poſtes and doores of their houſes.

The Pope and his Biſhoppes ſay, that it is not méete for vs to know it, they make it hereſie and treaſon to ye kyng to know Chriſt or his lawes, they haue digged ciſternes of theyr owne traditions, and haue ſtopped vp the pure fountaynes of Iſraell. Oh Lord, (in whom is all our truſt) come downe from the heauens, why dooſt thou tary ſo long, ſeyng thyne aduerſary thus preuayling agaynſt thée?

24. Chriſt approued hys lawe and Heb. 9. confirmed it with his owne death.

The Pope and B • ſhoppes vs full buſie how they may deſtroy it, and magnifie more theyr owne lawe then Chriſtes, to maintayne theyr fatte bellyes.

25. Chriſt would men viſited priſoners, to comfort and deliuer them. Math. 25.

The Pope with his adherentes, diſcomfort the poore and the true, and put them in priſon for the truth.

26. Chriſt whom they call their example, did neuer priſon nor perſecute any.

The Pope and his champyons, perſecute, puniſhe, priſon, and put to death, them that are diſobedient to their voluptuous pleaſures. Ye ſée how ſtrayghte they followe Chriſtes ſteppes.

27. Chriſt cōmaunded his diſciples that if any man treſpaſſed agaynſt Math. 18. them, they ſhoulde go & reproue hym priuely, if he would not obey and be reconcyled, then ſhoulde they take with them one witnes or twayne, if he would not then heare them, that they ſhould tell it to the whole cōgregation. And if he would ſtill continue in his ſtubbernes, that they ſhould auoyde his company.

The Pope and Byſhoppes wyll caſt ſtraight into priſon, there to remaine in yrons to make them reuoke the truth, and graunt to their willes, and if he be ſtronge and will not forſake the truth, they will condemne him without audience, for feare of loſing of their temporall winning. And offering to their wombes, and taking away of their temporaltyes, wherewith the church is venomed.

28. Chriſt charged Peter thriſe, to Iohn. 21. kéepe well and nouriſhe his ſhéepe.

The Pope chargeth much more to kéepe well his money. As for the ſhéepe he ſhereth and puniſheth wyth infinite exactions.

29. Chriſt healing the ſicke and doing Math. 8. Marke. 1. Luke. 5. many myracles, did lightly, euer commaunde that they ſhoulde tell no man who did heale them.

The Pope and Byſhoppes, geue great giftes to minſtrelles and meſſengers, to leude lyers and flatterers to crye their name about, that they may haue worſhyppe in this worlde.

30. Chriſt had no ſecular courtes to Math. 5. pleade ye matters of his diſciples, for they would not reſiſt euill.

The Pope and Biſhoppes, haue many with men of lawe to oppreſſe ye poore againſt mercy, forgeue they will not, but euer be auenged.

31. Chriſt in cities and townes hunted Math. 8. & 17. the féendes out of men that they dwelled in, with the wordes of hys mouth.

The Pope and Byſhoppes, hunt the wilde Deare, the For, and the Hare, in their cloſed parkes, wyth great cryes, and hornes blowinge, with H • undes and ratches running.

32. God was called the holy father Iohn. 22. of Ieſu Chriſt his ſonne.

The Pope is called moſt holy father of Sathās children, & taketh that name on him wyth Lucifers pride: his diſciples ſay ye he is god on earth, and we are taught by Chriſtes lawe to haue but one God.

33. Chriſt ſate in the middes of the Luke. 2. Doctors, aſking, and hearing them.

The Pope and Byſhoppes ſit in thrones wyth glorious myters, iudgeing and condemning by theyr owne made lawes. A litle matter, long in pleating, which myght be ſoone determined by the lawe of God, if they would vſe it, but then were their winning the leſſe, and their lawe wythout profite.

34 Chriſt taught that a man ſhoulde forſake his wife for no cauſe but for Math. 5. aduoutry.

The Pope and Byſhoppes wyll make deuorces for money, as often as they liſt, and ſo they pille the poore and make themſelues rich, nothyng regardyng to breake the law of God.

35. Chriſt ſent the holy ghoſt in feruent loue, to teach all the truth vnto Actes. 2. them which were choſen of God.

The Pope and Byſhoppes ſende commaundements all about to curſe and aſke auengeaunce on them that reſiſte theyr tyranny, And abſoile thē agayne cleane for money: all their doctrines haue golden tayles, for money is euer the ende, geue them money, and you haue fulfilled all theyr lawes.

36. Chriſt fulfilled and kept the olde Math. 3. lawe and the new, and all righteouſneſſe.

The Pope and Byſhoppes kéepe their owne traditions and lawes, but the lawe of God is cleane out of their myndes.

37. Chriſt ſayd, that men ſhoulde Iohn. 12. know his diſciples by their charitie, becauſe they ſhould loue one another as he hath loued them.

The Pope cauſeth his to be knowen, by theyr ſhauen crownes, by gathering vp of tithes, maſſe pence, and offeringes, by the gylden trentalles, and ſalaryes to ſing, by Peter pence gathering, and ſhriuing for monye, by peny wedding, and holy water ſprinkling, and many mo markes hath he geuen them, As for charitie, they know it not at all.

38. Chriſt bad them that hee healed Iohn. 9. to go and ſinne no more.

The Pope and Biſhops haue fayned penaunce, and commaunde men to faſt bread & water, to go barefoote, without a ſhurt, & to offer to certaine idols money or cattell, ſome Maſſes muſt be ſong for them becauſe theyr confeſſours ſhould haue ſome profite, Some muſt go about the church, and Churchyard, with a taper burnyng in hys hand. And euer ſome be puniſhed by the purſe, though they offend not.

39. Chriſt ſent to preach ſeuēty and Luke. 10. and two Diſciples, whiche promiſed fréely heauen to them that would beleue in the name of Chriſt.

The Pope and Byſhops ſende about foure ſectes of beggers to geue pardon vnder their maſter Antichriſt. And to ſell heauen to whom ſo euer they liſte, the Apoſtles knew no ſuch thynges.

40. Chriſt was buryed in a garden Iohn. 19. in a poore monument without any funerall pompe.

The Pope and Byſhops are buryed in tombes well gilt with many a torch and great ſolemnitie, with angels gloriouſly portered that beare their ſoules to heauen. Notwithſtandyng it is to be feared that they go to ſupper with the deuill.

41. Chriſt ſayth if thou wilt be perfite Math. 19. go and ſell all thy goodes and geue it vnto the poore for then ſhalt thou haue treaſure in heauen.

The pope ſaith if thou wilt be perfite geue me thy money & I will geue thée a pardon that ſhall abſolue thée cleane a poena & culpa I will for thy money geue thée, the kaye of heauen gates.

42. Chriſt ſaid vnto his Apoſtles the Luke. 22. Kynges and Princes of the Gentiles haue rule and power ouer them, but you ſhall not ſo haue.

The Pope ſayth, all Emperours, Kynges and Lordes be my ſubiectes, This is dayly read in his Buls, wher in he commaundeth the nobilitie, like as a maſter doth his ſeruaunt.

43. Chriſt ſayth, he that among you Math. 23. Marke. 9. wilbe greateſt, let him be all your ſeruauntes.

The Pope ſayth, The Emperour muſt ſweare an oth vnto me as vnto his Lord, that he will be my ſubiect & eralte and worſhyp me with honour. Ca. Tibi Domino. Di. 63.

44. Chriſt ſayth that we worſhyppe • ath. 17. hym in vayne with mens doctrines & traditions.

The Pope ſayth my traditions in the ſpiritual law, ſhall be kept as duely, as if God had commaunded it him ſelfe, or S. Peter had preached it hym ſelfe. Ca. Si omnes. Diſt. 19.

45. Chriſt ſayth I am the way and Iohn. 14. the truth folow me in my learnyng. And rule you by ye Scripture for that ſhall be your iudge.

The Pope ſayth, ye ſhall in all thynges folow the Church of Rome (by that meaneth he him ſelf and his Cardinals) Diſt. xi. Cap. quis ne ſciat. And as for the Scripture, it ſtandeth in my power & authoritie, for I may make of it what ſoeuer I will. Diſt. xix. Cap. Si romanorum.

46. Chriſt ſaith he that beleueth and Marke. 11. is baptiſed, he ſhall be ſaued, but he that beleueth not ſhalbe damned.

The Pope ſayth hee that geueth much money for my pardō ſhalbe abſoyled a poena & a culpa. And thē muſt he néedes be ſaued. And he that teacheth otherwiſe is an hereticke, this teſtifieth his bulles and pardons.

47. Chriſt promiſeth forgeuenes of Math. 4. ſinne. And the kyngdome of heauen vnto them that repēt and will amend their lyues.

The Pope ſayth, that no man can be ſaued except he bee firſt ſhreuen of his Prieſtes & Friers, for they bryng in money. Cap. omnes.

48. Chriſt ſayth you ſhall loue your Math. 5. enemyes, and ſhall do good vnto them that hate you.

The Pope ſayth, they that be enemyes, to me & my Cardinals, be curſed with the great excommunication, and cā not be abſoyled without much money, this is euident inough.

49. Chriſt commaunded his Diſciples Math. 17. not to reſiſt euill, but if a man ſtrike them on ye one cheke, that they ſhould offer him the other alſo.

The Pope ſayth we may auenge and driue away force with force. D • ſen. excom. cap. dilecto.

50. Chriſt (ſayth God the father) is Math. 11. my deare ſonne, hym ſhall you heare, for hys yoke is ſwéete and his burden lyght.

The Pope ſayth you ſhall heare me, and my commaundement ſhall be kept and receaued of euery mā. Diſt. 93. cap. Si cui • s. And if my cōmaundement and burthen were ſo heauy that it cā not well be ſuſtained and borne, yet ſhall ye obey me. Diſt. 19. cap. In memoriam.

51. Chriſt ſayd vnto the. ij. brethren, Luke. 12. who hath ſet me to be your iudge in temporal goodes. As though he ſhould ſay. It pertaineth not to me, but vnto worldly iudges.

The Pope ſayth I am iudge in all maner of cauſes for they bryng money vnto me. 9. q. 3. Conqueſtus.

52. Chriſt ſaith geue the Emperour Math. 23. ſuch as pertayneth vnto hym as tribute and cuſtome, for I haue payde Math. 17. tolle for me and Peter.

The Pope ſaith I care not for this, But I excommunicate all them that aſke any toll or tribute of me and my ſhauelynges, for I haue made them all frée. Cap. Nouit. de ſenten. excom. Et ca. Si quis. de conſ. dist. i.

53. Chriſt ſayth. Peter put vppe thy Math. 26. ſword into the ſheath, for he that ſtriketh with ſword ſhall periſhe with the ſword.

The Pope ſayth, you Emperours, Kynges, Princes, and Lordes, take ſwordes, ſpeares, halberdes, clubbes and gunnes, and helpe me to ſlea thē, that will not obey my tyranny. This muſt an Emperour do or els he muſt be periured. After this maner hath Iulius the Pope ſlayne. xvi. thouſand men in one day, was not that wel paſtored? Dyd not he well nouriſh the ſhéepe which Chriſt dyd committe vnto his tuition?

54. Chriſt ſayde. Drinke you all of this cuppe, for this is the bloude of Math. 26. my promiſe.

The Pope ſayth, I will not graūt this, for my prieſtes alone ſhal drinke of it (becauſe it may crye auengeaūce on them alone) the other ſhall not drinke of it in the payne of hereſy.

55. Chriſt ſayth: Ye are my frendes Iohn. 15. if you do all thinges that I my ſelfe commaunde you.

The Pope ſayth, you ſhall do as I bid you, for I haue power and authoritie to make lawes. And after them ſhall you liue. 25. q. j. ca. Sunt quidam.

56. Chriſt ſayth that chaſtitie is not Math. 19. geuen vnto euery mā, they that haue it geuen, let them take it geuing thā kes to God. And let the other vſe the remedy which God hath prepared, for it is better to mary then to burne.

The Pope ſayth, all monkes, Fryers, 1. Cor. 7. and Nunnes, ſhall vowe and ſweare chaſtitie, be it geuen them or not, my Prieſtes alſo ſhall not be wedded, but as for to kéepe whores, and rauiſhe other mens daughters & wiues, ſhalbe diſpenſed withall. I will ſée no ſuch thinges, for my Byſhoppes haue yearely great mony by it, like as baudes be wont to haue.

57. Chriſt ſayth, all meates that mā Math. 15. Roma. 14. Colloſ. 2. Tit. 1. taketh with thankes ſtaineth not the ſoule, for all things are pure to them that are pure.

The Pope ſayth, he that eateth egges, butter, or fleſhe in theſe dayes that I haue commaūded to be faſted, doth not onely ſtayne his ſoule wyth ſinne, but alſo is to be denounced an hereticke. Diſt. 4. ca. Statuimus. This agréeth with Chriſt euen as the lyght doth with the darcknes. And yet haue we bene thus blynded long, that we could neuer perceaue this Antichriſt till now in the laſt dayes.

58. Chriſt ſayd vnto his Diſciples, Math. 16. Math. 18. Iohn. 15. that you bynde in earth ſhalbe boūde in heauen, and that you loſe in earth ſhalbe loſed in heauen.

The Pope chalengeth greater authoritie for he will loſe ſoules out of Purgatory, and commaunde the angels to fetch them out and all for money, without money you get nothing.

59. Chriſt ſayth whē you haue done Luke. 17. all thynges that I haue commaunded you, yet ſay that you are vnprofitable ſeruauntes.

The Pope ſayth do thoſe thynges that I commaūd thée, and take a ſure conſcience vnto thée that thou art a iuſt and a religious mā, and that thou haſt deſerued heauē. And as for I myſelfe, If I do wrong in euery thyng, 〈◊〉 Oh abhomination. bring many thouſandes with me into damnation, yet ſhall no man rebuke me, but cal me the moſt holieſt father. Dist. 40. ca. Si Papa.

60. Chriſt teacheth vs to fulfill the Math. 2 • . Oſea. 〈◊〉 Math. 9. woorkes of mercy to the poore, euer commendyng mercy aboue offerings and ſacrifice.

The Pope teacheth vs to geue our money for pardons, maſſes, diriges, to images and Churches, ſo that we may offer vnto their bellyes. And he that ſayth it is better to geue our charitie to the poore (as Chriſt ſayth) is counted halfe an hereticke, becauſe he goeth aboute to marre the Popes market.

61. Chriſte ſuffered death for our Roma. 4. Iohn. 11. ſinnes and aroſe for our iuſtification, or els we all ſhould haue periſhed.

The Pope ſayth if thou bye my pardō, or els be buried in a gray Friers coate thou muſt néedes be ſaued, ſo that Chriſt hath ſuffered in vayne, ſith a Friers coate will ſaue a man.

62. Chriſt onely is our mediatour 1. Iohn. 2. which maketh vnite betwixt hys father & vs, howbeit the prayer of a iuſt Iames. 5. man is very good and profitable.

The Pope ſayth. The greateſt power and ſaluation next to Chriſt is myne. Diſt. 60. cap. Si Papa. I maruell then why he is ſo curious to cauſe vs to worſhip the Saintes y• are a ſléepe. And not rather hym ſelfe, ſith he chalengeth a greater power then euer they dyd while they lyued.

63. Chriſt ſayth, who ſoeuer breake Math. 5. one of my leſt cōmaundementes, ſhal be called the leſt (that is to ſay none) in the kyngdome of heauen.

The Pope ſayth, what pertaineth his law vnto me. I am ſubiect to no lawes. 25. q. 1. cap. Omnia. therefore doth the Pope but ſeldome right. And is alwayes agaynſt right yea and agaynſt his owne lawes, as often as men do bryng hym money, for that loueth he aboue all thynges.

64. Chriſtes law is fulfilled through Roma. 13. charitie.

The Popes law is fulfilled by money, if thou haue no money to geue them, thou ſhalt carye a fagot, though thou offende not, money them & they ſée thée not, do what thou wilt.

65. Chriſt is the head of the Church Ephe. 1. Colloſ. 1. 1. Cor. 10. as the Apoſtle doth teſtifie. And alſo the ſtone whereon the Church is builded. And this Church is the cōgregation of the faythfull and the very body of Chriſt.

The Pope ſayth, I am the head of the Church. Diſt. 19. cap. Enim vero. And the ſeate of Rome is the ſtone wheron the Church is builded. Diſt. 19. Ita Dominus. Can any thyng be more contrary vnto the honour and glory of God, then thus to diſpoyle hym of his kyngdome, whiche he ſo dearely hath bought ſhedyng his precious bloud for it?

66. Chriſtes law whiche is the holy 2. Pet. 2. 2. Timo. 3. Scripture came by the inſpiryng of the holy ghoſt whiche dyd infuſe it aboundauntly into the hartes of the Apoſtles, and of the ſame ſpirite hath it his enduraunce and interpretation.

The Pope ſayth, I am Lord of the Scripture to alow and diſalow it, for of me doth it take his full authoritie. ca▪ Si omnes. And for a token of this, is the Scripture of Chriſt, layd vnder his féete when he is at Maſſe.

67. Chriſtes Apoſtle ſayth, that a Tit. 1. Byſhop ought to be ſo well learned, that he with the Scripture, be able to ouercome all them that be agaynſt the fayth.

The Pope and Byſhops will diſpute in Scripture with no man, but caſt them firſt in priſon, and proper engynes they haue inuēted to wring their fingers ſo ſore, that the bloude ſhall braſte out at their fingers endes, they pyne them, and ſcourge thē with infinite other tormētes payning thē, to forſake the truth. And after make them ſweare on a booke that they ſhal tell no man of it, thus cruelly do they entreate them againſt iuſtice. And if they can not ſubdue them to theyr willes, then do they committe them vnto ye ſeculare power to be burned.

68. Chriſtes accuſation, and cauſe Iohn. 19. why he was condemned vnto death, was writtē ouer his head in Hebrew, Gréeke, & Latine, that all men might know the cauſe, this was an argument that they vſed iuſtice (although they condemned him vniuſtly) ſithe men might ſée the offence and iudgement ioyned together.

The Pope and Byſhoppes condemne men, and committe them vnto the ſeculare power, that they ſhold execute the ſentence. But this is a miſcheuous abomination, that they will not ſuffer the ſeculare power, to know the cauſe why they put men to death, worſhipfull, dis diuines, Maſter Doctor. O you gentle nobilitie, ponder this matter indifferently. Beware how you do execution, except you know the cauſe why. Thinke you the bloude ſhall not be requyred on you, if for an others pleaſure you deſtroy the worke of God. They will ſay vnto you, as the Iewes ſayde vnto Pilate concerning Chriſt: If he were not an euill doer we would not haue deliuered him vnto you. Truſt not their wordes, for (no doubt) they are lyers, know the cauſe your ſelues, and heare the matter vnfaynedly. Thinke you they woulde not let you know the cauſe and iudgement, if they did iuſtice and not tyrannye? Be therefore no longer • oyes to thē, which ought to be your ſeruauntes, God hath geuē you his ſpirite, grace and vnderſtanding, hide not the talent that God hath geuen you, but do your diligence to ſée iuſtice executed, ſecluding all tyranny, for that is your office appoynted you of God.

69. Chriſt ſayth, bleſſed are ye when Luke. 6. men hate you, curſe you, and excommunicate you for the righteouſnes, that is to ſay, you nothing giltye nor worthy ſuch affliction.

The Pope and Byſhoppes ſaye that their curſe is ſore to be feared, yea and that it maketh men as blacke as a coale in the ſight of God, though they haue not offended. In ſo much that they muſt néedes be damned except they abſoile them agayne: howbeit Chriſt ſayth, that they are bleſſed: wherfore Chriſt is falſe, or els they are moſt vayne lyers.

70. Chriſt ſayde, when thou makeſt Luke. 〈◊〉 . a dinner or feaſt, call not thy frendes, kinſmen, and neighbours that are riche, but the poore, lame and blinde, which are not able to recompēce thée, then ſhalt thou be happye, for it ſhall be rewarded thée in the reſurrection of the iuſt.

The Pope and Byſhoppes wyll call none ſuch, for they thinke it great ſhame, but they call men of great authoritie and riches, which wil receiue them wyth an other feaſt, they had leuer haue their bellies well ſtuffed in this world, then to tary for the promiſe of Chriſt. They thinke it long a comming.

71. Chriſt ſayth, eyther make ye trée Math. 5. Luke. 6. good and his fruite good alſo, or els make the trée naught and his fruite naught alſo: meaning, that the trée firſt ſhoulde be good, and then bringe forth good fruite, the fruite maketh not the trée good, but the trée maketh the fruite good, although we can not know that the trée is good, but by hys fruite (for we can iudge nothing but by his outward operation) yet God ſéeth the quicknes in the roote, which in the tyme that God hath appointed him, ſhall bring forth his fruite. And approueth ye trée to be good, although he ſéeme dead vnto vs. The trée is fayth, which is the mother of all good workes, which euer worketh by charitie when he ſéeth occaſion.

The Pope and Byſhops ſay, that the fruite maketh the trée good, cleane contrary to all Scripture and reaſon. And thus turne they the trées and the rootes vpwarde, while they affirme that fayth ſpringeth and is made good of workes. And not the contrary, euē as a man would ſay, the fruite bringeth forth and maketh good the trée. And not the contrary. O what madnes is is? They woulde make men beleue if they ſhoulde longe continue, that ye Moone is made of grene cheſe.

72. Chriſt ſayth, I am the doore of the folde, he that entreth not in by the doore, but by ſome other waye, is a théefe & a murtherer, and regardeth not the ſhéepe.

The Pope, yea and all the cleargie (for the moſt part) enter not in by Chriſt, but they runne in and are not called nor ſent of Chriſt, One entreth by a bagge of money, wherewyth he buyeth a fatte benefice. An other entreth by ſeruing great men, and corying fauour. An other, becauſe he is a great man borne, muſt be made a Cardinall, or els a Bpſhop. Some haue voyſons of Abbayes and other places, to ſpeake a good worde for them to the kyng or other great men. Some enter thorowe their curious ſinging, and minyon daunſing, fewe or none for vertue & learninge.

73. Chriſt ſayth, I am a good ſhepheard, A good ſhephead geueth hys lyfe for hys ſhéepe.

The Pope and Byſhoppes ſay alſo, that they are good ſhepheards, how be it, they pille and ſhere the ſheepe ſo nigh, that they leaue not one locke of wolle on their backes. And in all pointes may be likened vnto the ſhepheardes that Zacharias propheſied of: which ſayth, I ſhall rayſe vp a ſhepheard in the earth, which ſhal not viſite the thinges that are forſaken, and ſhall not ſéeke that which is gone aſtray, neither yet heale the diſeaſed, nor nouriſhe and mayntayne that which ſtandeth, but ſuch a ſhepheard that ſhall noriſhe himſelfe and not the ſhéepe, and cryeth out of hym, ſaying. O thou ſhepheard and idoll, thynke you that this ſhepheard wyll geue his lyfe for the ſhéepe?

74. Chriſt ſayth, deſire you not to be called maſter, for you haue but one Math. 23. maſter, which is Chriſt, and all you are brothers.

The Pope will be called moſt holy, hys Cardinalles, moſt reuerend, hys Byſhoppes reuerend, hys Abbottes and Priors moſt, and other glorious titles haue they, that paſſe maſter, farre. And except thou call them by thoſe names and titles, thou ſhalt runne farre into their indignation, let Chriſt ſay what he wyll.

75. Chriſt commaunded his Diſciples Math. 23. that they ſhould call no man father on the earth, ſhewing them that they had but one father, which is in heauen.

The Pope muſt be called moſt holy father, if thou geue him not that name he will excommunicate you out of his ſinagoge, reaſon not with him, you may ſhew him the ſcripture, but it auayleth not, for he will wreſt it & wring it into a thouſand faſhions. And will neuer leaue it vntill he haue brought it vnto his owne purpoſe.

76. Chriſtes faithfull ſeruaunt Stephen, Acte. 7. ſayd, that God almighty dwelleth not in temples y• are made with mans hands, according vnto the prophetes ſaying. Heauen is my ſeate, Eſay. 66. 2. King. 7. and the earth is my footeſtole. What houſe will you builde for me, ſayth the Lorde? which is the place of my reſte? Did not my handes make all theſe thinges?

The Pope and his adherētes ſay, that he dwelleth in this place and that place, the Friers ſay we haue hym, you muſt bye hym of vs, the Monkes ſay, he is with vs, be good to our monaſtery, and you ſhall be ſure to haue hym. And ſo runne the ſely ſoules frō Herode to Pilate. But they finde not Chriſt, for he dwelleth in no place but in the hart of a faithful mā, which is the very temple of God. 1. Cor. 3.

77. Chriſtes Apoſtle Paule ſayth, We ought not to thinke that God is Actes. 17. like gold, ſiluer, kar • ed ſtones, or any ſuch thyng as man imagineth.

The Pope and his adherentes ſay that he is lyke a ſtocke and a ſtone, & cauſeth men to make images of hym, though God commaunded contrary ſaying. Thou ſhalt make no grauen image, neither any maner of ſimilitude Exod. 20. of thoſe thynges whiche are in heauē aboue or on the earth beneath. Neither of thoſe thynges whiche are in the water, or vnder the earth, neither ſhalt thou honour or worſhyppe them. Good Chriſten beware of theſe Idolles as Saint Iohn councelleth thée, truely I thinke it be one of the Iohn. 5. greateſt cauſes of this exce • ation which God hath ſent into the world for ſinne.

78. Chriſt ſayd vnto Peter, thou art Symon the ſonne of Iona, thou ſhalt Iohn. 1. be called Cephas which if it be enterpreted ſignifieth a ſtone as S. Iohn ſayth in his Goſpell.

The Pope ſayth that Cephas ſignifieth Dist. xxij. ca. ſacroſancta. the head, and of that gathereth he to be head of all the Byſhops, here doth he playnly contrary to Goſpell whiche expoundeth Cephas to bee a ſtone, what impudencie is this? I thinke he would ſay alſo that an Aſſe were a man if he thought to get any auauntage through it.

There are infinite other thynges wherein hee contrarieth Chriſt in ſo much that if it be diligētly examined, I thinke there is no word that Chriſt ſpake, but the other hath taught or made a law agaynſt it. Howbeit for to auoyde tediouſnes, we ſhall leaue them vnto your owne iudgement, for they are ſoone ſearched out & eſpyed. Iudge Chriſtē reader all theſe things with a ſimple eye, be not parcially addict to the one nor to the other. But Iudge them by the Scripture. And knowledge that to be the truth which Gods word doth alow, auoydyng all other doctrine for it ſpringeth of Sathan, be not aſhamed to confeſſe poore Chriſt (and to take him for thy head) before theſe rauenous Wolues, for then ſhall he cōfeſſe thée agayn before Math. 10. his father & the aungelles in heauen. Then ſhalt thou bee inheritour with Ieſu Chriſte, And the faythfull ſonne of thy father whiche is in heauen, to whom be all glory eternally.

Amen. ¶ Here endeth the Antitheſis betwene Chriſte and the Pope.

A booke made by Iohn Frith priſoner in the Tower of London, aunſweryng vnto M. Mores letter which he wrote againſt the firſt litle treatiſe that Iohn Frith made concernyng the Sacrament of the body and bloud of Chriſt, vnto which booke are added in the ende the articles of hys examination before the Biſhops of London, Wincheſter and Lyncolne, in Paules Churche at London, for which Iohn Frith was condemned and after burned in Smithfield without Newgate the fourth day of Iuly. Anno. 1533.

¶ The Preface of this booke.

GRace and increaſe of knowledge from God the father through our Lorde Ieſus Chriſt, be with the Chriſten reader, and with all them that loue the Lord vnfaynedly. Amen.

I chaunced beyng in theſe parties, to be in company with a Chriſten brother which for his commē dable conuerſation, and ſober behauiour, might better be a Byſhop then many that weare miters if the rule of S. Paule were regarded in their election. 1. Timo. 3. Tit. 1.This brother after much communication, deſired to know my mynde as touchyng the Sacrament of the body and bloud of our ſauiour Chriſt. Which thing I opened vnto hym accordyng to the gift that God had geuen me. Firſt I proued vnto hym that it was The order that Iohn Frith kepeth in ſhewyng his mynde in the Sacrament of the body & bloud of Chriſt. no article of our fayth neceſſary to be beleued vnder payne of damnation. Then I declared, that Chriſt had a naturall body, euen as myne is (ſauyng ſinne) and that it could no more bee in two places at once thē myne cā. Thirdly I ſhewed him that it was not neceſſarie, that the wordes ſhould ſo be vnderſtand as they ſound. But that it might be a phraſe of Scripture, as there are innumerable. After that I ſhewed him certaine phraſes and maner of ſpeakynges. And that it was well vſed in our Engliſh toung and finally I recited after what maner they might receiue it according to Chriſtes inſtitutiō, not fearyng the froward alteration that the Prieſts vſe contrary to the firſt forme and inſtitution.

When I had ſufficiently publiſhed The occaſiō that moued Iohn Frith to write on the Sacrament. my mynde, hee deſired me to entitle the ſūme of my wordes, and write them for hym, becauſe they ſeemed ouerlong to be well reteined in memorie. And albeit I was loth to take the matter in hand, yet to fulfill his inſtant interceſsion, I tooke vpon me to touche this terrible tragedie, and wrote a treatiſe, whiche beſide my paynfull impriſonmēt, is like to purchaſe me moſt cruell death, which I am ready and glad to receiue with the ſpirite and inward man (although the fleſhe be frayle) when ſoeuer it ſhall pleaſe God to lay it vpon me. Notwithſtā dyng to ſay the truth I wrote it not to the intēt that it ſhould haue ben publiſhed. For then I would haue touched the matter more earneſtly, and haue written, as well of the ſpirituall eating & drinking which is of neceſsitie, as I dyd of the carnall which is not ſo neceſſarie. For the treatiſe that I made was not expedient for all men, albeit it were ſufficient for them whom I tooke in hand to inſtruct. For they knew the ſpirituall and neceſſarie eatyng The ſpirituall eatyng of the Sacrament is by fayth. and drinkyng of his body & bloud which is not receiued with the teth and bellye, but with the eares and faith, and onely neded inſtructiō in the outward eating, whiche thing I therfore onely declared. But now it is cōmon abroad and in many mēs mouthes, in ſo much that M. More whiche of late hath buſied hym ſelfe to medle in all ſuch matters (of what zeale I will not define) hath ſore labored to confute it, but ſome mē thinke that he is aſhamed of his part and for that cauſe doth ſo diligently ſuppreſſe the woorke whiche he printed. For I my ſelfe ſaw the worke in Print in my Lord of Wincheſters houſe, vpon S. Stephens day laſt paſt. But neither I neither all the frēdes I could make, might attaine any copie, but onely one written copie whiche as it ſeemed was drawen out in great haſt: notwithſtandyng I can not well iudge what the cauſe ſhould bee, that his boke is kept ſo ſecret: But this I am right ſure of, that he neuer touched the foundation that my treatiſe was builded vpon. And therefore ſith my foundation ſtandeth ſo ſure and inuincible (for els I thinke verely he would ſore haue laboured to haue vndermined it) I will thereupon builde a litle more, and alſo declare that his ordinaūce is to ſlender to breake it downe, although it were ſet vppon a woorſe foundation.

¶ The foundation of that litle treatiſe was, that it is no article of our fayth neceſſary to be beleued vnder payne of damnation, that the Sacrament ſhould be the naturall body of Chriſt: which thyng is proued, on this maner.

FIrſte we muſt all acknowledge The Sacrament to be the naturall body of Chriſt is no article of our fayth, neceſſary to be beleued vpon payne of damnation. that it is no article of our fayth which can ſaue vs, nor which we are bound to beleue vnder the paine of eternal damnation. For if I ſhould beleue that hys very naturall body both fleſh and bloud were naturally in the bread and wine, that ſhould not ſaue me, ſeyng many beleue that, and receiue it to their damnation, for it is not his preſence in the bread that can ſaue me, but his preſence in my hart through faith in his bloud, which hath waſhed out my ſinnes and pacified yt fathers wrath toward me. And agayne if I doe not beleue his bodely preſence in the bread and wyne, that ſhall not damne me, but the abſence out of my hart thorough vnbelefe. Now if they would here obiect that Obiection. though it be truth that the abſēce out of the bread could not damne vs: yet are we bounde to beleue it, becauſe of gods word which (who beleueth not, as much as in him lyeth) maketh God a lyer. And therfore of an obſtinate mynde not to beleue hys word, may be an occaſion of damnation.

To this we may anſwere, that we Solution. beleue Gods worde, and knowledge that it is true: but in this we diſſent, whether it be true in the ſence that we take it in, or in the ſence that ye take it in. And we ſay agayne, that though ye haue (as it appeareth vnto you) the euident wordes of Chriſt, and therefore conſiſte in the barke of the letter: yet are we compelled by conferring of the ſcriptures together within the letter, to ſearche out the mynde of our Sauiour which ſpake the wordes. And we ſay thirdly, that we do it not of an obſtinate mynde: For he that defendeth a cauſe obſtinately Obſtinate defendyng of any cauſe is worthy of reprehention. (whether it be true or falſe) is euer to be reprehended. But we do it to ſatiſfie our cōſciēces, which are cō pelled by other places of Scripture, reaſons, and Doctours ſo to iudge of it. And euen ſo ought you to iudge of your partie, and to defende your ſentence, not of obſtinacie, but by ye reaſon The foundation of Iohn Frithes firſt treatiſe vppon the Sacrament. of Scriptures, which cauſe you ſo to take it. And ſo ought nether partie to diſpiſe other, for eche ſéeketh the glory of God, and the true vnderſtā ding of the Scripture.

This was the foundation of my firſt treatiſe that he hath left vnſhakē, which is a great argumēt y• it is very true: For els hys pregnant wit could not haue paſſed it ſo cleane ouer, but would haue aſſayled it with ſome ſophiſticall cauillation, which by hys painted poetrie he might ſo haue coulered, that at the leſt he might make ye ignoraunt ſome appearance of truth, as he hath done agaynſt the reſidue of my firſt treatiſe, which neuertheleſſe is true, and ſhall ſo be proued.

And firſt, that it is none article of our fayth neceſſary to be beleued vnder payne of damnation, may thus bee further confirmed. The ſame It is no article of our fayth to beleue it to be the naturall body of Chriſt. fayth ſhall ſaue vs whiche ſaued the olde fathers before Chriſtes incarnation, But they were not bounde vnder payne of damnation to beleeue this pointe: therefore it ſhall followe that we are not bounde therto vnder the payne of damnation. The firſte part of myne argument is proued by S. Aguſtine ad Durdamū. And I dare boldly ſay almoſt in an C. places. For I thinke there be no propoſitiō which he doth more oftē inculcate thē this, y• the ſame fayth ſaued vs which ſaued our fathers. The ſecond part is manifeſt, The ſame fayth ſaueth vs that ſaued our fathers that it néedeth no probation. For how coulde they beleue ye thyng which was neuer ſaide nor done, and without the word they could haue no fayth, vppon the truth of theſe two parties muſt the concluſion nedes folow. Notwithſtanding, they all dyd eate Chriſtes bodye and dranke hys bloud ſpiritually, although they • ad hym not preſent to their téeth. And by ye ſpirituall eating (which is the fayth in his body and bloud) were ſaued as well as we are. For as ſoone as our forefather Adam had tranſgreſſed Adam. Gods precept, and was fallen vnder condemnation, our moſt mercyfull father of hys gracious fauour gaue hym the promiſe of health and comfort, whereby as many as beleued it, were ſaued from the thrauldome of their tranſgreſſion: the worde & promiſe was this: I ſhal put enmitie betwene thée and the woman, betwene thy ſéede and her ſéede, that ſéede ſhall Gene. 3. treade thée on the head, and thou ſhalt treade it on the hele. In thys promiſe they had knowledge that Chriſte ſhould become the ſéede or ſonne of a woman, and that he ſhoulde deſtroye the deuill with all his power, and deliuer his faythfull from their ſinnes. And where he ſayde that the deuyll ſhould treade it on the hele, they vnderſtoode right well that the deuyll ſhould finde the meanes by his wyles and wicked miniſters to put Chriſt to death. And they knew that God was true, and would fulfill hys promiſe vnto them, and hartely longed after this ſéede, and ſo did both eate his body and drinke his bloud, knowledging How our fathers did eate the body of chriſt and dronke his bloud. wyth infinite thankes, that Chriſt ſhould for their ſinnes take y• perfect nature of māhode vppon him, and alſo ſuffer the death. This promiſe was geuen to Adam, and ſaued as many as did beleue and were thāk full to God for hys kyndnes, and after it was eſtabliſhed vnto our father Abraham by the word of God, which ſayde, In thy ſéede ſhall all nacions of the earth be bleſſed. And with hym God made a couenant that he would be his God, and do him good. And Abraham Abraham. Gene. 12. agayne promiſed to kéepe his preceptes and walke in his wayes. Then God gaue him the ſacrament of circumciſion, and called that his couenaunt, Circumciſion was the Sacrament of Gods couenaſit made with Abraham. which thing notwithſtanding was not the very couenaunt in déede, although it were ſo called. But was onely a ſigne, token, • acrament, or memoryall of the couenaunt that was betwene God and hym, which might expounde our matter, if men had eyes to ſée. After that, God promiſed him a ſonne whē his wife was paſt childe bearing, and he alſo very olde. Neuertheleſſe, he doubted not of Gods worde. But ſurely beleued that he which promiſed it, was able to performe it. And that was recounted vnto hym for righteouſnes. Abrahā by fayth dyd eate and drinke Chriſtes body and bloud.This Abraham did both eate his body and drinke hys bloud (through fayth) beleuing verely that Chriſt ſhould take our nature, & ſpring out of his ſéede (as touching his fleſhe) and alſo that he ſhoulde ſuffer death to redéeme vs. Iohn. 8.And as Chriſte teſtifieth, he hartely deſired to ſée the day of Chriſt. And he ſawe it and reioyſed, he ſawe it in fayth and had the day of Chriſt, that is to ſay all thoſe thinges that ſhoulde chaunce hym, playnely reuelated vnto him, albeit he were dead many hū dred yeares before it were actually fulfilled and reuelated vnto ye world. And by that fayth was he ſaued, and yet neuer did eate his fleſhe with his téeth, nor neuer beleued that bread ſhoulde be his bodye and wyne hys bloud. And therfore ſith he was alſo ſaued without that fayth, and ye ſame fayth ſhall ſaue vs which ſaued hym, I thinke that we ſhall alſo be ſaued if The ſpirituall eating & drinkyng of Chriſt ſhall ſaue vs. we eate him ſpiritually (as he dyd) although wee neuer beleue that the bread is his body. Furthermore, that mercifull Moſes whiche brought the children of Iſraell out of Egypt into the wildernes, obtayned of God by prayers, both Manna from heauē to féede his people, and alſo water out of the ſtone to refreſhe and comfort thē. This Manna and water, were euen Manna was to the Iſraelites the ſame that the Sacramēt is to vs now. the ſame thyng vnto them, that the bread and wyne is to vs. For Saint Auſten ſayeth: Quicun que in manna Chriſtum intellexerunt, eundem quem nos cibum ſpiritualem manducauerunt. Auguſt. de vtilitate poenicentiae.Quicunque autem de māna ſolam ſaturitatemquè ſinerunt manducabant & mortui ſunt. Sic etiam eundē potū: petra enim erat chriſtus. That is to ſay, as many as in that manna vnderſtoode Chriſt, did eate that ſame ſpirituall meate that we doe, but as many as fought onely to fill their bellies of that manna (the fathers of the vnfaythfull) did eate and are dead. And likewiſe y• ſame drinke, for the ſtone was Chriſt.

Here may you gather of S. Auſten that the Manna was vnto them, as ye bread is to vs, and likewiſe, that the water was to them, as the wyne is to vs, whiche anone ſhall appeare more playnly. Aug. ſuper Ioan. tract. 26. S. Auſten ſayth further, manducauit & Moſes manna, māducauit & Aaron, manducauit & Phinees, manducauerunt ibi multi qui Deo placuerūt & mortui non ſunt. Quare? quia viſibilem cibum ſpiritualiter intellexerunt, ſpiritualiter eſurierunt, ſpiritualiter guſtauerunt, vt ſpiritualiter ſatiarentur. Omnes eandem eſcam ſpiritualem manducauerunt, & omnes eūdem potum ſpiritualem biberunt, ſpiritualem vti que eandem: nam corporalem alteram (quia illi manna, nos aliud) ſpiritualem vero eandem quam nos. Ʋt omnes eundem potum spiritualem biberunt aliud illi, aliud nos: ſed specie viſibili quod tamen hoc idem ſignificaret virtute spirituali. Quomodo eundem potum bibebant (inquit Apoſtolus)A goodly ſaying of S. Auguſtine. de ſpirituali ſequenti petra: petra autem erat Chriſtus. That is to ſay, Moſes alſo dyd eate Manna and Aaron and Phinées dyd eate of it, and many other dyd there eate of it, whiche pleaſed God and are not dead. Wherefore? Becauſe they vnderſtode the viſible meate ſpiritually. They were ſpiritually an hungred, they taſted it ſpiritually, that they might ſpiritually be repleniſhed. They dyd all eate ye ſame ſpirituall meate, and all dranke the ſpirituall, drinke. Euen the ſame ſpirituall meate albeit an other bodely meate, for they dyd eate Manna, and we eate an other thyng, but they dyd eate the ſame ſpirituall, which we do. And they all dyd drinke the ſame ſpirituall drinke. They drāke one thyng and we an other: but that was in the outward apparence, which neuertheleſſe dyd ſignifie the ſame thyng ſpiritually. How dranke they the ſame drinke? They (ſayth the Apoſtle) dranke of ye ſpirituall ſtone folowyng them, and that ſtone was Chriſt. And thereunto Beda added theſe wordes.Beda ſuter. 1. Cor. 10. Ʋidete autem fide manente ſigna variata. That is to ſay. Beholde that the ſignes are altered, and yet the fayth abydeth one.

Of theſe places you may playnly perceiue not onely that it is no article neceſſary to be beleued vnder payne of damnation, ſeyng the old fathers neuer beleued it. And yet dyd eate Chriſt in fayth both before they had the Manna, & more expreſly through the Manna with no leſſe frute when the Manna was ceaſſed. To eate the Sacramēt by fayth ſpiritually is to eate the body of Chriſt. &c.And albeit the Manna was to them as the Sacrament is to vs, and they eate euen the ſame ſpirituall meate that we do, yet were they neuer ſo mad as to beleue that the Manna was chaunged into Chriſtes owne naturall body. But vnderſtode it ſpiritually that as the outward man dyd eate the materiall Manna which comforted the body, ſo dyd the inward man thorough fayth, eate the body of Chriſt beleuyng that as that Manna came down from heauen and comforted their bodyes, ſo ſhould their Sauiour Chriſt which was promiſed them of God ye father, come downe from heauen & ſtrength their ſoules in euerlaſtyng life, redeming them from their ſinne by his death and reſurrection. There is no cauſe why we ſhould accompt the Sacramēt to be Chriſtes naturall body, for that were to groſſe an imaginatiō.And likewiſe do we eate Chriſt in fayth, both before we come to the Sacrament, and more expreſſely through ye Sacrament, and with no leſſe fruite after we haue receaued the ſacramēt, and néede no more to make it his naturall body then the manna was, but might much better vnderſtand it ſpiritually: that as the outwarde man doth eate the materiall breade which comforteth the bodie, ſo doth the inwarde man through fayth eate y• bodye of Chriſte, beleuyng that as the the bread is broken, ſo was Chriſtes bodye broken on the croſſe for our ſinnes, whiche comforteth our ſoules vnto life euerlaſting. And as ye fayth did ſaue them without beleuyng that the manna was altered into his bodie, euen ſo doth thys fayth ſaue vs although we beleue not that the ſubſtaunce of bread is turned into hys naturall bodye. For the ſame fayth ſhall ſaue vs which ſaued them. We are not bound • to beleue vpō payne of dā natiō more then our fathers beleued.And we are bound to beleue no more vnder payne of damnation, then they were bound to beleue. They beleued in God the father almighty, maker of heauen and earth, and all that is in them. They did beleue that Chriſte was the ſonne of God. They did beleue that he ſhoulde take our nature of a vyrgin.Gene. 1. They beleued that he ſhould ſuffer the death for our deliueraunce, Pſal. 1. Eſay. 7. Acte. 3. which thyng was ſignified in all the ſacrifices, and beſides that teſtified in euery Prophet, for there was verely not one Prophet but he ſpake of that poynt. They beleued yt his ſoule ſhould not be left in hell, Actes. 2. Pſal. 16. but that he ſhould ariſe frō death and reigne euerlaſtyng with hys father. And to be ſhort, there is no poynt in our Créede, but y• they beleued it, as wel as we do, & thoſe articles are onely neceſſary vnto ſaluatiō, For them am I bound to beleue, & am damned without excuſe, if I beleue them not.

But the other pointes contayned in ſcripture, although they be vndoubted verities, yet may I be ſaued without them. As be it in caſe y• I neuer heard of them, or when I heare of them, I can not vnderſtand them, nor comprehēd them, or that I feare them and vnderſtād them, and yet by the reaſon of an other texte miſconſtrue them, as the Bohemes do the We muſt beleue the articles of our fayth vpon payne of damnation, but in the other, there is no perill. wordes of Chriſt in the 6. chapter of Iohn. All theſe I ſay may bee done without any ieoperdie of damnatiō. In euery text is but onely one veritie for which it was ſpoken and yet ſome textes there be whiche of Catholicke Doctours are expounded in vj. or. vij. ſondry faſhions. Therfore we beleue theſe articles of our Crede: in the other is no perill, ſo that we haue a probable reaſon to diſſent from them. But now to returne to our purpoſe, if we will examine the authorities of S. Auſten & Beda before alledged, we ſhall eſpy that beſide the probation of this foreſayd propoſition, they opē the miſtery of all our matter to them that haue eyen to ſée. For S. Auſten ſayth that we and the old fathers do differ as touchyng ye bodely meate for they dyd eate Manna, and we bread, but albeit it varyed in ye outward appearaunce, yet neuertheleſſe ſpiritually it dyd ſignifie one thyng. For both the Manna and bread do ſignifie Chriſt. And ſo both they and we do eate one ſpiritual meate, that is to ſay we both eate the thing which ſignifieth and repreſenteth vnto vs the very one ſpirituall meate of our ſoules whiche is Chriſt. And Beda doth playnly call both the Māna and the bread ſignes, ſaying behold that the ſignes are altered and yet ye fayth abideth one. Now if they be ſignes, then they do ſignifie, & are not the very thing it ſelfe which they do ſignifie, for ye ſigne of a thyng differeth frō the thyng it ſelfe which it doth ſignifie and repreſent. As the alepole is not the ale it ſelfe which it doth ſignifie or repreſent. Here thou wilt obiecte agaynſt me that if this faith be ſufficient what néedeth the inſtitutiō of a Sacrament? I aunſwere that Sacramentes are inſtituted for thrée cauſes? The firſt is aſſigned of S. Auſten which ſayth on this maner. Aug. contra Faustum Lib. 19. cap. 11. In nullum autem nomen religionis, ſeu verum, ſeu falſum, coagulari homines poſſunt, niſi ſignaculorum ſeu Sacramentorum viſibilium conſortio colligantur, quorum Sacramentorum vis inenarrabiliter valet plurimum. Et ideo contempta ſacrilegos facit. Impie quippe contemnitur ſine qua perfici nō potest pietas. That is to ſay: Men can not be ioyned into any kynde of religion, whether it be true or falſe except they be knit in felowſhip by ſome viſible tokens or Sacramentes, the power of which Sacramentes is of ſuch efficacie, that can not be expreſſed. There be thre cauſes why ye Sacramentes were inſtituted.And therfore it maketh them that deſpiſe it to be abhorred, for it is wickednes to deſpiſe that thyng without whiche godlynes can not be brought to paſſe. Thus it appeareth that neceſſitie is y• firſt cauſe. The firſt is neceſſity. For there can no congregation be ſeuered out of the multitude of men but they muſt néedes haue a ſigne, tokē, Sacrament, or common badge, by the which they may knowe eche other. And there is no difference betwene a ſigne or a badge and a Sacrament, but that the Sacrament ſignifieth an holy thyng, and a ſigne or a badge doth ſignifie a wordly thing as S. Auſten ſayth,Auguſt. ad Marcellinū. ſignes when they are referred to holye thynges are called Sacramentes.

The ſecond cauſe of the inſtitution of Sacramentes.The ſecond cauſe of their inſtitution is, that they may be a meane to bryng vs vnto fayth and to imprint it the déeper in vs, for it doth cuſtomably the more moue a man to beleue, when he perceiueth the thyng expreſſed to diuerſe ſenſes at once, as by example, if I promiſe a mā to mete him at a day appoynted, he will ſomewhat truſt my word: Notwithſtandyng, he truſteth not ſo much vnto it, as if I dyd both promiſe hym with my word and alſo clap hādes with him or hold vp my finger for he coūteth that this promiſe is ſtrong and more faythfull then is the bare word, becauſe it moueth moe ſenſes. For the word doth but onely certifie the thing vnto a mā by the ſenſe of hearyng, but whē with my promiſe immediatly after I hold vp my finger, then do I not onely certifie him by the ſenſe of hearing: But alſo by his ſight, hee perceiueth that that fact confirmeth my word. And in the clapyng of handes hee perceiueth both by his ſight and féelyng (beſide the worde) that I will fulfill my promiſe. And lykewiſe it is in this Sacrament, Chriſt promiſed them, that he would geue his body to be ſlayne for their ſinnes. And for to eſtabliſh the fayth of his promiſe in them, he dyd inſtitute the Sacrament which he called his body, to the entent that ye very name it ſelfe might put them in remē braūce what was ment by it, he brake the bread before them ſignifying vnto them outwardly, euen the ſame thyng, that he by his wordes had before proteſted and euē as his wordes had informed them by their hearyng, that he entended ſo to do, ſo the breaking of that bread informed their eye ſight that he would fulfil his promiſe. Then he dyd diſtribute it amōg them to imprint the matter more déepely in them, ſignifying therby that euen as that bread was deuided among them, ſo ſhould his body & frute of his paſſion be diſtributed vnto as many as beleued his wordes. How diligently Chriſt ſet forth ye Sacrament of hys body & bloud that we might by that outward ſigne aſſure our fayth, that his very true body was crucified for our ſinnes.Finally he cauſed thē to eate it, that nothyng ſhould be lackyng to confirme that neceſſary point of faith in thē, ſignifiyng therby that as verely as they felt that breade within them, ſo ſure ſhould they be of hys body thorough fayth. And that euen as that bread doth nouriſhe the body, ſo doth fayth in hys body breaking, nouriſh the ſoule vnto euerlaſting life. This did our mercifull Sauior (which knoweth our frailtie and weakenes) to eſtabliſh & ſtrēgth their fayth in his body breaking and bloud ſheding, which is our ſhoteanker and laſt refuge without which we ſhould all periſhe.

The thyrd cauſe of the inſtitution of Sacramentes.The third cauſe of the inſtitution and profit that commeth of it, is this. They that haue receiued theſe bleſſed tydinges and worde of health, do loue to publiſhe this felicitie vnto other men. And to geue thanks before the face of the cōgregation vnto their boūteous benefactour, and as much as in them is, to drawe all people to the prayſing of God with thē, which thing, though it be partly done by the preaching of Gods worde and fruitfull exhortations, yet doth that viſible token and Sacrament (if a man vnderſtand what is ment thereby) more effectuouſly worke in them both fayth and thankeſgeuing, thē doth the bare worde: The ſacrament is profitable to none but to ſuch as vnderſtād the doctrine therof.but if a man wot not what it meaneth, and ſéeketh health in the ſacrament and outwarde ſigne, thē may he wel be likened vnto a fond fellow, which when he is very drye, and an honeſt man ſhew him an alepole and tell him that there is good ale inough, would goe and ſucke the alepole, truſting to get drinke out of it, and ſo to quench his thyrſte. Now a wiſe man will tell him that he playeth the foole, for the alepole doth but ſignifie that there is good ale in the houſe where ye alepole ſtandeth, and wil tell him that he muſt go neare the houſe, and there he ſhall finde the drinke, and not ſtand ſucking the alepole in vayne,An example of the Alepole. for it ſhall not eaſe him, but rather make him more drie, for the alepole doth ſignifie good ale: yet the alepole it ſelf is no good ale, neyther is there any good ale in the alepole. And likewiſe it is in all ſacramentes. For if we vnderſtand not what they meane, and ſéeke health in the outwarde ſigne: then we ſucke the alepole and labour in vayne. But if we do vnderſtand y• meaning of them, then ſhall we ſéeke what they ſignifie, and goe to the ſignifications, and there ſhall we finde vndoubted health. As to our purpoſe in this ſacrament wherof we ſpeake, we muſt note what it ſignifieth, and there ſhall we finde our redemption. It ſignifieth that Chriſtes body was broken vpon the croſſe to redeme vs The true ſignificatiō of the ſacrament of the body and bloud of Chriſt. from the thraldome of the deuill, and that his bloude was ſhedde for vs, to waſhe away our ſinnes. Therefore we muſt runne thether if we will be eaſed. For if we thinke to haue our ſinnes forgeuen for eating of the Sacrament, or for ſéeing the Sacrament once a day, or for praying vnto it: thē ſurely we ſucke the alepole. And by thys you may perceiue what profite commeth of thoſe ſacraments, which eyther haue no ſignifications put vnto them, or els when their ſignifications are loſt and forgotten. For then no doubt they are not commended of God, but are rather abhominable, for when we knowe not what they meane, then ſéeke we health in the outwarde déede, and ſo are iniurious vnto Chriſt and his bloud. As by example, the Sacrifices of the Iewes, The ſacrifices of the Iewes as lōg as they were rightly vſed, were well accepted. were well allowed & accepted of God as long as they vſed them aright, and vnderſtoode by thē y• death of Chriſt, the ſheding of his bloud, and that holy oblation offered on the croſſe once for euer. But when they begun to forget this ſignification, and ſought their health and righteouſnes in the bodely worke, and in the ſacrifice it ſelfe: then were they abhominable in the ſight of God, and then he cryed out of them both by the Prophet Dauid and Eſay: And likewiſe it is with our Sacramentes, let vs therefore ſéeke vp the ſignifications, and go to the very thing which the ſacrament is ſet to preſent vnto vs. And there ſhal we finde ſuch fruitfull foode as ſhall neuer fayle vs, but comfort our ſoules into life euerlaſtyng.

Now will I in order anſwer to M. Mores booke, and as I finde occaſion geuen me, I ſhall indeuoure my ſelfe to ſupply that thyng which lacked in the firſt treatiſe, and I truſt I ſhall ſhewe ſuch lyght, that all men whoſe eyes the Prince of this worlde hath not blynded, ſhall perceiue the truth of the ſcriptures and glory of Chriſt. And where as in my firſt treatiſe, the truth was ſet forth with all ſimplicitie, and nothing armed againſt the aſſault of ſophiſters: that haue I ſomewhat redreſſed in this booke, & haue brought bones filte for their téeth, which if they be to buſie, may chaunce to choke them.

¶ Thus beginneth the Preface of M. Mores booke.

More. IN my moſt harty wyſe I recommende me vnto you, and ſend you by this bringer the wryting againe which I receiued from you. Whereof I haue bene offered a cople of copies mo, in the mean while, as late as ye wot well it was.

Deare brethren, conſider theſe Frith. wordes, and prepare you to the croſſe that Chriſt ſhall lay vppon you, as ye haue oft bene counſaylled. For euen as when the Wolfe howleth, ye ſhéepe 1. Pet. 2. Luke. 22. had nede to gather thēſelues to their ſhepheard, to be deliuered from the aſſault of the bloudy beaſt, likewyſe had you nede to ſlye vnto the ſhepheard of your ſoules Chriſt Ieſus, & to ſell your coates, and buye his ſpirituall Epheſ. 6. ſworde (which is the word) of God) to defende and deliuer you in this preſent neceſſitie: for now is the tyme that Chriſt tolde vs of, Math. x. that he was come (by his worde to ſet Math. 10. variaunce betwene the ſonne and his father, betwene the daughter and her mother, betwene the daughter in lawe and her mother in lawe, & that Mich 5. in a mans owne houſeholde ſhall be his enemies. But be not diſmayde, nor thinke it no wonder, for Chriſte thoſe twelue, and one of them was ye Iohn. 6. Deuill and betrayed his maſter. And we that are his diſciples may loke for Math. 10. no better than he had himſelf: for the ſcholer is not aboue his mayſter.

Saint Paule proteſteth ye he was in perill among falſe brethren, & ſurely 3. Cor. 11. I ſuppoſe that we are in no leſſe ieopardye. For if it be ſo that hys maſterſhip receiued one copye and had a cople of copyes moe offered in the meane while, then may ye be ſure that there are many falſe brethren Ioh. Frith mette with falſe brethren. which pretend to haue knowledge, & in déede are but pykethankes, prouiding for their bellye: prepare ye therfore clokes, for the weather waxeth cloudy, and rayne is like to followe. I meane not falſe excuſes and forſwearing of your ſelues: but that ye loke ſubſtantially vpon Gods worde, that you may be able to anſwere their ſubtle obiections. And rather chuſe manfully to dye for Chriſt and hys worde, than cowardlye to deny hym, for thys vayne and tranſitory lyfe, cō ſidering that they haue no further power but ouer this corruptible bodye, which if they put it not to death, muſt yet at ye length periſh of it ſelfe. But I truſt the Lord ſhall not ſuffer you to 2. Cor. 10. be tēpted aboue that you may beare, but according to ye ſprite that he ſhall poure vppon you, ſhall he alſo ſende An exhortation to ſtand manfully by the profeſſion of Gods word. you the ſcourge, and make hym that hath receiued more of the ſprite to ſuffer more, and him that receiueth leſſe thereof, to ſuffer according to his Talent. I thought it neceſſary firſt to admoniſhe you of this matter, and now I will recite more of M. Mores boke.

Whereby men may ſee how gredely More. theſe newe named brethren writeit out, & ſecretly ſpread it abroade.

The name is of great antiquitie, although you liſte to ieſte. For they Frith. were called brethrē ere our Biſhops were called Lordes, and had ye name geuen them by Chriſt, ſaying, Math. Brethrē, is an auncient name in the ſcripture. xxiij. all ye are brethren. And Luke y• xxij. Confirme they brethren. And the name was cōtinued by the Apoſtles, and is a name that nouriſheth loue & amitie. And very glad I am to heare of their gredy affection in writing out and ſpreading abroade the worde of Amos. 8. God, for by that I do perceiue the propheſie of Amos to haue place, which ſayth: In the perſon of God I will ſend hunger and thyrſte into the earth, not hunger for meate, nor thurſt for drinke: But for to here the word of God. Now begynneth the kyngdome of heauen to ſuffer violence: Now runne the poore Publicanes Math. 11. Luke. 18. which knowledge them ſelues ſinners, to the word of God puttyng, both goodes and body in ieoperdy for the ſoule health. And though our Byſhops do call it hereſie, and all them heretickes that hunges after it, yet do we know that it is the Goſpell of the lyuyng God, for the health and ſaluation of all that beleue. And as for the Roma. 1. name doth nothing offēde vs, though they call it hereſie a thouſand tymes. For S. Paule, teſtifieth that the Phariſeis and Prieſtes which were counted the Actes. 24. very Church in hys tyme dyd ſo call it, and therefore it foreceth not though they, ruling in their rowmes, vſe the ſame names.

Which young mā I here ſay hath More. lately made diuers other thynges, that yet runne in hoker moker ſo cloſe amōg the brethren that there commeth no copies abroad.

I aunſwere, that ſurely I can not Frith. ſpynne, and I thinke no mā more hateth to be idle then I do. Wherfore in ſuch thynges as I am able to doe, I ſhalbe diligēt as long as God lendeth me my lyfe. And if ye thinke I be to buſie you may rid me the ſooner, for euen as the ſhéepe is in the butchers Ioh. Frith feared not death. handes ready bound and looketh but euen for the grace of the butcher whē he ſhall ſhed his bloud: Euen ſo am I bounde at the Byſhops pleaſures, euer lookyng for the day of my death. In ſo much, that playne worde was ſent me, that the Chauncelour of Lō don ſayd, it ſhould coſt me the beſt bloud in my body, whiche I would gladly were ſhed to morow, if ſo be, it might open the kyngs graces eyen.

And verely I maruell that any thing can runne in hoker moker or be hyd from you. For ſith you mought haue ſuch ſtore of copyes, concernyng the thyng whiche I moſt deſired to haue ben kept ſecret, how ſhould you then lacke a copye of thoſe thynges which I moſt would haue publiſhed? And hereof ye may be ſure, I care not Frith wiſheth all his workes to be ſeene. though you and all the Byſhops with in England looke on all that euer I wrote, but rather would be glad that ye ſo dyd. For if there be any ſparkle of grace in your breaſtes, I truſt it ſhould bee an occaſion ſomewhat to kyndle it, that you may conſider and know your ſelues, whiche is the firſt poynt of wiſedome.

And would God for his mercy More. (ſayth M. More) that ſith there can nothing refrayne their ſtudie, from deuiſing and compaſsyng of euill and vngracious writyng, that they would and could keepe it ſo ſecretly, that neuer man ſhould ſee it, but ſuch as are ſo farre corrupted, as neuer would be cured of their cāker.

It is not poſſible for hym that hath his eyen and ſéeth hys brother whiche Frith. lacketh ſight in ieoperdie of periſhing at a perillous pit, but that hee muſt come to hym and guide hym, till he be He that ſeeth his brother in peril of ieoperdy, muſt warn him therof. paſt that ieoperdye, & at the leſt wiſe, if he can not come to him, yet will he call and crye vnto hym to cauſe hym choſe the better way, except his hart bee cankered with the contagion of ſuch hatered that he can reioyſe in his neighbours deſtruction. And euē ſo is it not poſſible for vs whiche haue receiued the knowledge of gods word, but that we muſt cry and cal to other, that they leaue the perillous pathes of their owne fooliſh phantaſies. And doe that onely to the Lord, that he cō maundeth Deut. 12. them, neither addyng any thyng nor diminiſhyng. And therfore vntill we ſée ſome meanes founde, by the whiche a reaſonable reformation may be had on the one partio, and ſufficient Note here the earneſt zeale of Frith. inſtruction for the poore commōs I inſure you, I neither will nor can ceaſe to ſpeake, for the worde of God boyleth in my body, like a feruēt fire, and will néedes haue an iſſue and breaketh out, when occaſion is geuē.

But this hath bene offered you, is offered, and ſhall be offered: Graunt that the word of God, I meane ye text of Scripture, may go abroad in our Engliſh toung, as other nations haue it in their tounges, and my brother An offer made to the Clergie by Io. Frith. William Tyndall, and I haue done, & will promiſe you to write no more. If you wil not graunt this condition, then will we be doing while we haue breath, and ſhew in few wordes that the Scripture doth in many: and ſo at the leſt ſaue ſome.

But a lacke this will not be, for as S. Paule ſayth, the contagion of More. hereſie creepeth on, lyke a canker. For as the canker, corrupteth the body further and further and turneth the whole parties into the ſame deadly ſicknes, ſo doth theſe hereſies creepe forth among good ſimple ſoules, till at the laſt it be almoſt paſt remedy.

This is a very true ſaying and maketh Frith. well agaynſt his owne purpoſe, for in déede this contagion began to ſpring euen in S. Paules tyme. In ſo much that the Galathians were in a maner wholy ſeduced from his doctrine. And he ſayd to the Theſſalonians the miſtery of iniquitie euē now 2. Theſ. 2. beginneth to worke. And S. Iohn teſtifieth that there were all ready many 1. Iohn. 4. Antichriſtes riſen in hys dayes. And alſo Paul propheſied what ſhold folow after his tyme. Actes. 20.Actes. 20. ſaying: take ye héede to your ſelues and to all the flocke, ouer whiche the holy ghoſt hath put you ouerſéers, to féede the congregation of God whiche he purchaſed with his owne bloud. The prop • eſie of S. Paule • the latter times.For I know this wel, that after my departyng ſhall enter in greuous Wolues among you, which ſhall not ſpare the flocke. And euen of your ſelues ſhall ariſe men, ſpeaking peruerſe things, to draw Diſciples after thē and therfore watch. &c. This canker then began to ſpread in the congregatiō, and dyd full ſore noy the body, in ſo much that within. iiij. C. yeare, there were very many ſectes ſcattered in euery coſt. Notwithſtandyng there were faythfull fathers that diligently ſubdued them with the ſworde of Gods word. Silueſter.But ſurely ſince Silueſter receiued ſuch poſſeſſions, hath the canker ſo créept in ye Church, that it hath almoſt left neuer a ſounde member. And as Ciſtercenſis writeth in the 8. booke, that day that hee receiued reuenues was a voyce heard in ye ayre, crying ouer the court whiche ſayd, this day is venime ſhed into ye church of God.when corruption entred into ye Church. Before that tyme there was no Byſhop gredy to take a cure. For it was no honour and profite as it is now, but onely a carefull charge Biſhoprickes wer not gredely ſought in ye primitiue Church, for then it was a charge and not a Lordſhip. which was lyke to coſt him his lyfe at one tyme or other. And therefore no man would take it, but he that bare ſuch a loue and zeale to God and his flocke, that he could be content to ſhed his bloud for them. But after that it was made ſo honorable and profitable, they that were worſt both in learnyng and lyuyng, moſt laboured for it. For they that were vertuous wold not entangle them ſelues with the vayne pride of this world, and weare thrée crownes of gold,Math. 27. Mark. 15. Iohn. 19. where Chriſt dyd weare one of thorne. And in concluſion it came ſo farre, that who ſoeuer would geue moſt money for it or beſt could flatter the Prince (which he knew wel all good men to abhorre) had the preheminence and gote the beſt Byſhoprike, and then in ſtead of Gods word, they publiſhed their own commaundements, and made lawes to haue all vnder them, and made mē beleue they could not erre what ſoeuer they dyd or ſayd, & euen as in the rowmes and ſtede of Moſes, Aaron, Eliazer, Ioſue, Calib, and other fayth full folke, came Herode, Annas, Cayphas, Pylate and Iudas, whiche put Chriſt to death. A great alteration in the church, ſithen the time of Chriſt and hys Apoſtles.So now in the ſtede of Chriſt, Peter, Paule, Iames and Iohn and the faythfull folowers of Chriſt, we haue ye Pope, Cardinals, Archbyſhops, Byſhops, and proude Prelates with their Proctour, the malitious miniſters of their maſters the deuill, which notwithſtandyng tranſforme them ſelues into a lykenes,1. Cor. 11. as though they were the miniſters of righteouſnes whoſe end ſhalbe accordyng to their workes. A litle flock is left that are not corrupted.So that the body is cankered long agone, and now are left but certaine ſmall members, whiche God of his puiſſaunt power hath reſerued vncorrupted & becauſe they ſée that they can not be cankered as their owne fleſh is, for pure anger they burne them, leſt if they cōtinued there might ſéeme ſome deformitie in their owne cankered carkaſe, by the comparyng of theſe whole members to their ſcabed body.

More. Teacheth in a few leaues ſhortly al the poyſon that Wickleff, Oecolampadius, Huſkyn, Tyndall and Zwynglius haue taught in all their bookes before. Cōcerning the bleſſed Sacrament of the aulter: not onely affirmyng it to very breade ſtill (as Luther doth) but alſo (as theſe other beaſtes do) ſayth it is nothing els. And after, the ſame Syr Thomas More ſaith. Theſe dregges hath he dronken of Wickleffe, Oecolampadius, Tyndall, and Zwinglius, and ſo hath he all that he argueth here beſide, which iiij. what maner folke they be, is metely well perceyued and knowen, and God hath in part, with hys open vengeaunce declared.

Frith. Luther is not the pricke that I run at, but the ſcripture of God. I do neither affirme nor deny any thyng, becauſe Luther ſo ſayth: but becauſe the Scripture of God doth ſo conclude & determine. I take not Luther for ſuch an author that I thinke hee can not erre, but I thinke verely that he both may erre and doth erre in certayne poyntes, although not in ſuch as concerne ſaluation and damnation, for in theſe (bleſſed be God) all theſe whom ye call heretickes do agrée right well. And likewiſe I do not alow this thing becauſe Wickleffe, Oecolampadius, Tyndall and Zwinglius ſo ſay, but be cauſe I ſée them in that place more purely expoūde the Scripture, and that the proceſſe of the text doth more fauour their ſentence.

And where you ſay that I affyrme it to be bread ſtill as Luther doth, the ſame I ſay agayne, not becauſe Luther ſo ſayth, but becauſe I cā proue my wordes true by ſcripture, reaſon, nature, and doctors. Paule calleth it bread ſaying: the bread whiche we 1. Cor. 10. breake, is it not the fellowſhip of the body of Chriſt? For we though we Paule calleth the Sacrament bread. be many, are yet one body and one bread, as many as are partakers of one bread. And againe he ſayth: as often as ye eate of thys bread, or 1. Cor. 11. drinke of thys cuppe, you ſhall ſhewe the Lordes death vntill he come. Alſo Luke calleth it bread in the Actes ſaying: they continued in the fellowſhip Actes. 2. of the Apoſtles and in breaking of bread, and in prayer. Alſo Chriſt called the cuppe, the fruite of the vyne ſaying: I ſhall not from hence forth drinke of the fruite of the vyne, vntill Luke. 22. I drink that new in the kingdome of my father. Furthermore, nature doth teach you that both y• bread and Nature ſayth there is bread in the Sacrament. wine continue in their nature. For the bread mouleth if it be kept long, yea and wormes bréede in it. And the poore mouſe will runne away with it, and deſire no other meate to her dinner, which are euident inough that there remayneth bread. Alſo the wine if it were reſerued would waxe ſower, The wyne will waxe ſowre if it be kept lōg. as they confeſſe them ſelues, and therefore they houſell the laye people but with one kinde onely, becauſe the wine can not continue nor be reſerued, to haue ready at hand whē nede were. And ſurely as if there remayned no bread, it could not mould nor waxe full of wormes. Euē ſo if there remained no wine, it could not waxe ſower, and therefore it is but falſe doctrine, that our prelates ſo long haue publiſhed. Finally that there remayneth bread might be proued by The Doctors proue that bread remayneth in the Sacrament. the authoritie of many doctors, which call it bread and wine, as Chriſt and his Apoſtles did. And though ſome ſophiſters would wraſt their ſayings and expound them after their phantaſie, yet ſhall I alleage them one doctor (which was alſo Pope of Rome) that maketh ſo plaine with vs, that they ſhall be compelled with ſhame to hold their tongues. For Pope Gelaſius writeth on thys maner. Certe ſacramenta Gelaſius a Pope. Contra Eutych. & Neſtorium. quae ſumimus corporis & ſanguinis Christi diuine res ſunt & propterea per illa, participes facti ſumus diuinae naturae, & tamē nō deſinit eſſe ſubstantia vel panis & vini, ſed permanent in ſuae proprietate naturae. Et certe imago & ſimilitudo corporis & ſanguinis Christi in actione misteriorum celebrantur. That is to ſay: Surely the ſacramentes of the body and bloud of Chriſt, are a godly thing, and therfore through them are we made partakers of the godly nature. And yet doth it not ceaſe to be This is the ſaying of Gelaſius a Pope. the ſubſtance, or nature of bread and wine, but they continue in the propertie of their owne nature, and ſurely the image and ſimilitude of the body and bloud of Chriſt are celebrated in the acte of the myſteries. Thys I am ſure was the olde doctrine which they can not auoyde. And therefore with the Scripture, nature, and fathers, I will conclude that there remaineth the ſubſtaunce and nature of bread and wine.

And where ye ſay that we affyrme it to be nothing els, I dare ſay that ye vntruely report on vs all. And here after I will ſhewe you what it is more then bread. And where ye ſay that it is méetely well knowen what maner of folke they be, and that God hath in part with his open vengeance declared.

I aunſwere that maſter Wickliffe Wickleffe. was noted while he was liuing, to be a man not onely of moſt famous doctrine, but alſo of a very ſincere life and conuerſation. Wickleffe buried xv. yeare, and then brent.Neuertheleſſe to declare your malicious mindes and vengeable hartes (as men ſay) xv. yeare after he was buryed, you tooke hym vp and burnt hym, which facte declared your furye, although he felt no fire: Math. 10.but bleſſed be God which hath geuen ſuch tyrantes no further power, but ouer thys corruptible body. Malach. 2.For the ſoule ye can not binde nor burne, but God may bleſſe where you curſe, and curſe where you bleſſe.

Oecolampadius.And as for Oecolampadius, whō you alſo call Huſkyn, his moſt aduerſaries haue euer commended his conuerſation, and godly life, which when God had appoynted hys tyme, gaue place vnto nature (as euery mā muſt) and dyed of a canker.

Tyndall.And Tyndall I truſt liueth, well content with ſuch a poore Apoſtles life, as God gaue hys ſonne Chriſt, and hys faythfull miniſters in thys world, which is not ſure of ſo many mites, as ye be yearely of poundes, although I am ſure that for hys learning and iudgement in Scripture, he were more worthy to bee promoted, then all the Biſhops in England. I receaued a letter from hym, which was written ſince Chriſtmas, wherein among other matters he writeth thus. I call God to recorde agaynſt the day we ſhall appeare before our Lorde Ieſus to geue a reckoning of our doings, that I neuer altered one Tyndall declareth his innocency. ſillable of Gods worde, agaynſt my conſcience, nor would doe thys day, if all that is in earth, whether it be honour, pleaſure, or riches, might be geuen me. Moreouer, I take God to recorde to my conſcience, that I deſire of God to my ſelfe in thys world, no more then that without which I can not kéepe hys lawes. &c. Iudge Chriſtē reader whether theſe words be not ſpoken of a faythfull, clere innocent hart. And as for hys behauiour is ſuch, that I am ſure no man cā reproue hym of any ſinne, howbeit no mā is innocent before God which beholdeth the hart.

ZwingliusFinally Zwinglius was a man of ſuch learning and grauitie (beſide eloquence) that I thinke, no man in Chriſtendome might haue compared with hym, notwithſtanding he was ſlaine in battell in defending hys Citie Zwinglius ſlayne in a iuſt and righteous cauſe. and common wealth, agaynſt the aſſaulte of wicked enemies, whiche cauſe was moſt righteous. And if hys maſterſhip meane, that that was the vengeaunce of God, and declared hym to be an euill perſon becauſe he was ſlaine: I may ſay nay, and ſhew euident examples of the contrary, for ſometyme God geueth the victorye agaynſt them that haue moſt righteous cauſe, as it is euident in the booke of Iudges, Iudic. 20.where all the children of Iſraell were gathered together, to puniſhe ye ſhamefull ſodomitrie of the Tribe of Beniamin, which were in number but 25. thouſand. And the Iſraelites were 400. thouſand fighting men, which came into Silo, and aſked of God who ſhould be theyr Captaine agaynſt Beniamin. Here note that the children of Iſraell fought at Gods commaundement and in a righteous cauſe, & yet were twiſe ouerthrowen.And they being but 25. thouſand ſlue of the other Iſraelites 12. thouſand in one day. Then fledde the children of Iſraell vnto the Lord in Silo, & made great lamentation before hym euen vntill night: and aſked hym counſell ſaying: ſhall we go any more to fight agaynſt the tribe of Beniamin our brethren or not? God ſayd vnto them yes, goe vp and ſight agaynſt them. Thē went they the next day & fought agaynſt them, and there were ſlaine agayne of the Iſraelites 18. thouſand men. Then came they backe agayne vnto the houſe of God, and ſat down and wept before the Lord, and faſted that day vntill euen, and aſked hym agayn, whether they ſhould any more fight agaynſt theyr brethren or not. God ſayd vnto them yes, to morrow I will deliuer them into your handes. And the next day was ye tribe of Beniamin vtterly deſtroyed, ſauyng 600. men which hid thē ſelues in the wildernes. Here it is euident that the children of Iſraell loſte the victorye twiſe, and yet notwithſtanding had a iuſt cauſe, and fought at Gods commaundement. Beſides that, Iudas Machabeus was ſlaine in a righteous cauſe, as it is manifeſt in the firſt booke of the Machabées.1. Macha. 3 And therfore it can be no euident argument of the vengeance of God, that he was ſlaine in battell in a righteous cauſe, and therefore me thinketh that thys man is too malaparte, ſo bluntly to enter into Gods iudgement, and geue ſentence in that matter before he be called to counſell. Thus haue I ſufficiently touched hys Preface, for thoſe pointes ye he afterward touched more largely, haue I willingly paſſed, becauſe I ſhall touch thē earneſtly hereafter. Now let vs ſée what heproueth.

¶ It ys a great wonder to ſee vppon how light and ſleight occaſiōs M. More. he is fallē vnto theſe abhominable hereſies. For he denieth not nor cā not ſay nay, but that our Sauiour ſayd him ſelfe, my fleſhe is verely meate & my bloud is verely drinke he denieth not alſo that Chriſt him ſelfe at his laſt Supper, takyng the bread into his bleſſed handes, after that he had bleſſed it ſayd vnto his diſciples? Take you this and eate it, this is my body, that ſhalbe geuen for you. And likewiſe gaue thē the chalice after his bleſſyng and conſecracion, and ſayd vnto them, this is the chalice of my bloud of the new teſtament, which ſhalbe ſhed out for many, do ye this in remembrance of me.

¶ It is a great wonder to ſee how Frith. ignoraunt their proctour is, in the playne textes of ſcripture. For if he had any Iudgmēt at all he might wel perceiue y• when Chriſt ſpake theſe wordes, my fleſh is verely meate and my bloud is verely drinke, he ſpake nothing of ye ſacramēt. For it was not inſtitute vntill his laſt ſupper. And theſe wordes were ſpokē to ye Iewes long before, & ment them not of ye carnall eatyng or drynking of his bodye or bloud, but of the ſpirituall eating, which is done by fayth and not with tothe, or bellye. Wherof S. Auſtyn Chriſte ſpake of no carnall eating of him, but of a ſpirituall catyng by ſayth. ſayth vppon his goſpell of Iohn why prepareſt thou other tothe or bellye? beleue and thou haſt eaten him. So ye Chriſtes words muſt here be vnderſtāded ſpiritually. And that he calleth hys fleſhe very meat becauſe that as meate by the eating of it & diſgetting it in our bodye doth ſtrengthen theſe corruptible mēbres, ſo likewiſe doth Chriſtes fleſhe by the beleuing that it taketh our ſinne vpon it ſelfe & ſuffered the death to deliuer vs & ſtrengthen our immortall ſoule. And likewiſe as drinke when it is dronken, doth comfort and quicken our frayle nature. So likewiſe doth Chriſtes bloud by the drinkyng of it into the bowelles of our ſoule that it is by the beleuing and remembring that it is ſhed for our ſinnes, comfort and quicken our ſoule vnto euerlaſting lyfe. And this is the eating and drinking ye he ſpeaketh of in that place. And that The Papiſtes doe falſly alledge this text. it is ſo you may perceaue by the text following which ſayth, he that eateth my body & drinketh my bloud dwelleth in me and I in him, which is not poſſible to be vnderſtād of the ſacrament. For it is falſe to ſay that he ye eateth the ſacrament of his body and drinketh the ſacrament of his bloud, dwelleth in Chriſt and Chriſt in hym For ſome man receiueth it vnto his condemnation, And thus doth Saint Auſten expound it ſayinge, Hoc eſt enim Aug. in Iohā. tract. 26 Chriſtum manducare, in illo manere & illum manentem in ſe habere. This is the very eating of Chriſt to dwell in him & to haue him dwelling in vs So ye who ſo euer dwelleth in Chriſt To beleue in Chriſt is to dwell in Chriſt. (ye is to ſay beleueth y• he is ſēt of God to ſaue vs from our ſinnes) doth verely eate and drinke his body and bloud although he neuer receiued the ſacrament. This is ye ſpirituall eating neceſſary for all y• ſhal be ſaued for there is no man that cōmeth to God wtout this eating of Chriſt, that is the beleuing in hym. And ſo I denye not but that Chriſt ſpeaketh theſe wordes but ſurely he ment it ſpiritually, as Saint Auſten declareth, and as the place playnely proueth.

And as touching ye other wordes ye Math. 26. Chriſt ſpake vnto hys diſciples at the laſt Supper I deny not but y• he ſayd ſo, but y• he ſo fleſhly ment as ye falſly faine, I vtterly deny. For I ſay ye his wordes were then alſo ſprite & life, & were ſpiritually to be vnderſtāded, & ye he called it his body. For a certaine Iohn. 6. Iohn. 15. propertie, euen as he cauled him ſelf a very vyne, & his diſciples dery vine braunches, and as he cauled himſelfe Iohn. 10. a dore: not ye he was ſo in dede, but for certaine properties in the ſimilytudes, as a mā for ſome propertie ſayeth of his neighhours horſſe, this horſſe is mine vp and downe, meaning that it is in euery thing ſo like. And lyke as Iacob builded an aulter Gene. 35. Gene. 32. and cauled it the houſe of God, & as Iacob called ye place where he wraſtled with the aungell, the face of God, and as the paſcall lambe was cauled the paſſing by of the Lord. And as a broken potſherd was cauled Hieruſalem, Ieremy. 19 not for that they were ſo in dede but for certaine ſimilitudes in the properties, and that the very name itſelf might put men in remēbraunce what is ment by the thing, as I ſufficiently declared in my firſt treatiſe.

He muſt nedes confeſſe, that they that beleue that it is the very More. body and his very bloud in dede, haue the playne wordes of our ſauiour him ſelfe vpon their ſide, for the ground & foundacion of their fayth.

That is very true and ſo haue they ye very wordes of god, which ſay that a Frith. broken potſherd is Hieruſalem, and that Chriſt is a ſtone, and that Chriſt is a vine and a dore. And yet yf they ſhould beleue or thinke that he were in dede any of theſe things, they were ſpirituall and neuertheleſſe deceiued. For though he ſo ſayd, yet I ſay hys woordes were ſpiritually to bee vnderſtanded. And where you ſay that I flye from the fayth of playne and open ſcriptures, & for the allegory deſtroy the true ſence of the letter. I aū ſwere that ſome textes of Scripture are onely to be vnderſtand after the letter: as when Paule ſayeth, Chriſt Roma. 4. died for our ſinnes and aroſe agayne for our iuſtification. And ſome textes are onely to be vnderſtand ſpiritually or in the way of allegory: As when Paule ſayth, Chriſt was the ſtone, & when Chriſt ſayth him ſelfe, I am a 1. Cor. 10. Iohn. 15. Iohn. 10. very vyne I am the doore, and ſome muſt be vnderſtand both litterally, & ſpiritually: As when God ſayd, out of Egipt cauled I my ſonne, which although it were literally fulfilled in the childrē of Iſraell whē he brought Oſea. 17. them out of Egipt with great power and wonders yet was it alſo ment & verified in Chriſt hymſelfe, his very ſpirituall ſonne, which was cauled out of Egipt after ye death of Herod. And agayne it is very ſpiritually fulfilled Math. 2. in vs whiche through Chriſtes bloud are deliuered frō the Egypt of ſinne, & from the power of Pharao y• The Scripture ſpeaketh diuerſly and hath diuers ſenſes. deuil. And I ſay that this text of ſcripture: This is my body, is onely ſpiritually to be vnderſtand, & not litterally. And ye doth S. Auſten alſo cōfirme which writeth vnto Adamantus. and ſayth, Theſe ſentenſes of ſcripture, Chriſte was the ſtone, the bloude is the ſoule, and this is my body. are figuratiuelie to bee vnderſtande (that is to ſay ſpiritually or by the waye of an allegorie) and thus haue I Saint. Auguſtin wholly on my ſide, whiche thing ſhall yet heare after more plainly appeare.

Now his example of his bridegromes M. More. ring I very well alow, for I take the bleſſed ſacrament to beleft with vs for a very token and a memoriall of Chriſt in dede. but I ſay that the hole ſubſtaunce of the ſame token and memoriall is his owne bleſſed bodie. And ſo I ſay More is a mocker and trifler. that Chriſt hath left vs a better token then this man would haue vs take it for, & therin he fareth like a man to whō a bridgrome had deliuered a goodly gold ryng with a riche rubie therein, to deliuer his bride for a tokē. And thē he would like a falſe ſhrewe, keepe away that gold ring, & geue the bride in ſtede therof, a proper ring of a riſhe, and tell her that the bridgrome would ſend her no better. Or els like one that when the bridgrome had geuē ſuch a ryng of golde to hys bride for a token, will tell her plaine, and make her beleue that the ring were but coper or braſſe, to miniſhe the bridgromes thanke.

I am right glad ye ye admit myne example, and graunt that the ſacrament Frith. is left to be a very token and a memoriall of Chriſt in déede. But where you ſay, that the whole ſubſtaunce of the ſame token and memoriall is his owne bleſſed bodye, that is ſoner ſayd then proued. For S. Auſten ſheweth the cōtrary, as it is partly before touched, and here after ſhalbe declared more plainelye. & where you ſay that we fare like a falſe ſhrew that would kepe the gold ring from ye bride, and geue her a ring of a riſhe, or tell her that her golde ring were copper or braſſe, to miniſh the bridegromes thanke. I aunſwere that we In aunſwere to Mores triflyng. denye not but that the ring is moſt fine gold, and is ſet with as rich Rubyes as can be gotten. For that ryng (I meane the Sacrament) is not onely a moſt perfite token and a memoriall of the bridgromes benefites and vnfayned fauour on his partie but it is alſo on the other partie Euchariſtia: Euchariſtia that is to ſay, a thankes geuyng, for the gracious giftes which ſhe vndoubtedly knowledgeth her ſelfe to haue receiued. For as verely as that bread is broken among them, ſo verely was Chriſtes body brokē for their ſinnes. And as verely as they receiue that bread into their bellye thorough eating it, ſo verely do they receiue the frute of his death into their ſoules by beleuyng in hym. And therefore they The right cauſe why we ſhould come to the Table of our Lord. aſſemble to that Supper, not for the valure of the bread, wyne or meate that is there eaten, but for the entent to geue hym thankes commonly among thē all, for his ineſtimable goodnes. But to procéede vnto our purpoſe, if a man would come vnto the bryde, and tel her that this goodly gold ryng were her owne bridgrome, both fleſh bloud and bones (as you do) thē I thinke if ſhe haue any wytte, ſhe More hath here a cheke mate. might aunſwere him, that he mocked and the more he ſayd it, the leſſe ſhe might beleue him, and ſay that if that were her owne bridgrome, what ſhould ſhe then néede any remēbraūce of hym or why ſhould hee geue it her for a remembraunce? For a remembraunce preſuppoſeth the thyng to be abſent, and therefore if this be a remembraunce of hym, then can he not here be preſent.

I maruell me therfore much, that M. More. hee is not afearde, to affirme that theſe wordes of Chriſt, of his body and of his bloud, muſt needes be vnderſtand by waye of a ſimilitude or an allegorye as the woordes bee of the vyne and the doore. Nowe this he wottes well, that though ſome wordes ſpoken by the mouth of Chriſt be to be vnderſtand onely by way of a ſimilitude or an allegory, yet foloweth it not thereupon, that euery like word of Chriſt in orher places was no other but an allegory, for ſuch was the ſhift and cauillation that the wicked Arrians vſed which tooke frō Chriſtes perſon his omnipotent Godhead.

I graunt that the Arrians erred, for as M. More ſayth, though in ſome Frith. place a word be taken figuratiuely, it foloweth not therfore in euery other place, it ſhould likewiſe be taken. But one queſtion muſt I aſke his maſterſhyp how doth he know that there is any worde or text in Scripture that muſt be taken figuratiuely? that is by the way of a ſimilitude or as hee calleth it a neceſſary allegory? I thinke (though ſome men may aſſigne other good cauſes and euidences) that the firſt knowledge is by other textes of Scripture. For if other textes be conferred Why certeine places of ye Scripture muſt be vnderſtand ſpiritually. vnto it, and wil not ſtand with the litterall ſence, thē I thinke it muſt néedes be takē ſpiritually or figuratiuely as there are infinite textes in Scripture. Now when I ſée that S. Thomas which felt chriſt his woūds and put his finger in his ſide, called hym his Lord and God, and that no text in ſcripture repugneth vnto the ſame, but that they may well ſtand together me thinketh it were foly to affirme that this worde, God, in that text ſhould be taken figuratiuely or by way of an allegory: But now in our matter the proceſſe of Scripture will not ſtand with the litterall ſenſe, as ſhall hereafter appeare. And therfore neceſſitie compelleth vs to expounde it figuratiuely, as doth alſo S. Auſten and other holy Doctours, as hereafter ſhall playnly appeare.

If euery man that can finde out a new fonde phantaſie vppon a text M. More of holy Scripture, may haue hys owne mynde taken and hys owne expoſition beleued agaynſt the expoſitions of the olde cunnynge Doctours and Saintes, thē may you ſurely ſee that no article of the chriſten faith, cā ſtand and eudure lōg. And then he alledgeth S. Hierome which ſayth, that if the expoſition of other interpretours, and the cō ſent of the common Catholicke Church, were of no more ſtrength, but that euery man might be beleued that could bryng ſome textes of Scripture, for hym expounded as it pleaſed hym ſelfe, then could I (ſayth this holy man) bryng a new ſect alſo, and ſay by Scripture, that no mā were a true Chriſtē mā nor a mēber of the Church, that kepeth ij. coates. And in good faith (ſayth M. More) if that way were alowed, I were able my ſelfe to find out xv. new ſectes in one fore noone.

S. Peter ſayth, that the Scripture is not expounded after the appetite of Frith. any priuate perſon, but euē as it was geuen, by the ſpirite of God and not by mans will. So muſt it be declared by the ſame ſpirite. And therefore I No man is to be beleued that bryngeth hys owne iudgement onely vpon any ſentēce of Scripture. will not that any man ſhalbe beleued, by bringyng his own mynde & phantaſie. But if he wil be beleued, let him bryng either an other playne texte, which ſhal expounde the firſt, or els at the leſt he muſt bryng ſuch a ſentēce, as will ſtand with the proceſſe of the Scripture. Why was S. Hierome alowed agaynſt the determination of the counſell of Malta, ſith he was alone, and they a great multitude? but onely becauſe he brought euidēt ſcripture, whiche at the tyme of their ſentence, none of them remembred: and yet when it was brought, they could not auoyde it. And likewiſe except I bryng euidēt ſcripture which they all ſhal expoūd as I do, I deſire not to be beleued. And where M. More ſayth, that in good fayth he were able to find out xv. new ſectes in one fore noone, he may thāke God that he hath ſuch a pregnaunt wytte: But yet I truſt he More is here pretely •… ypped. ſhould not find one (if there were any peril of damnatiō therin) but that we would wt a plaine text cōfute it, which he ſhould not be able to auoyde.

And ouer this the very circumſtaunces M. More. of the places in the goſpel in whiche our Sauiour ſpeaketh of that Sacrament, may well make open the difference of his ſpeche in this matter and of all thoſe other, and that as hee ſpake all thoſe but in an allegorye, ſo ſpake hee this playnly, meanyng that he ſpake of his very body and hys very bloud, beſide all allegoryes. For when our Lord ſayd, he was a very vyne, and when he ſaid he was the dore, there was none that heard him, that any thyng marueiled therof. And why? For becauſe they perceyued well, that he ment not that he was a materiall vyne in deede, nor a doore neither: But when he ſayd that hys fleſh was very meate, and his bloud very drinke, and that they ſhould not be ſaued, but if they dyd eate his fleſh and drinke his bloud, then were they all in ſuch a wonder ther of, that they could not abyde. And wherefore, but becauſe they perceyued well by hys wordes and his manner of circumſtaunces, that Chriſt ſpake of his very fleſhe and his very bloud in dede.

It is openly knowen & confeſſed Frith. Iohn. 6. among all learned men that in the 6. chapter of Ioh. Chriſt ſpake not one worde concerning the ſacrament of his body and bloud (whiche at that tyme was not yet inſtitute) but all that he there ſpake was of the ſpirituall eating and drinking of his body, and bloud, into our ſoules, which is the fayth in his body and bloud, as I haue touched before. And the circumſtances of this place do in dede proue that they were fleſhly minded, & vnderſtode not the ſpirituall wordes of our ſauiour Chriſt, and therfore wō dered & murmured Inſomuch that Chriſt ſayd vnto thē, doth this offend you? what will you ſay then when ye ſhall ſee the ſonne of man aſcending thether where he was before? Then (addeth S. Auſten) you ſhall Note here the ſaying of S. Auſten. know that he ment not to geue his fleſh to eate wt your teth: for he ſhall aſcende hole. And Chriſt addeth, it is the ſpirite that quickeneth, the fleſhe profiteth nothing, the word that I ſpeake, are ſpirite and lyfe: that is to ſay, ſayth S. Auſten, are ſpiritually to be vnderſtand. And where Chriſt ſayth, that the fleſhe profiteth nothing (meaning of his owne fleſh, as S. Auſten ſayth) he meaneth that it How the fleſhe of Chriſt profiteth nothyng and how it doth profite. profiteth not, as they vnderſtode hym ye is to ſay, it profiteth not, if it were eaten. But it doth much profit to be ſlayne, that thorough it and the ſheding of his bloud, the wrath of God our father is pacified, and our ſinnes forgeuen. And wher his maſterſhip ſayth, that the people perceiued well what he ment, and therfore he wondred ſo ſore and could not abide, becauſe they perceiued well by his wordes and māner of circūſtances what his meaning was. I wil ſay as I did before, that the vnderſtood hym not. Now here he will ſay vnto me, if it be Frith vſeth not wordes without alledgyng authorities. but your naye & my yea, thē I would thinke to be beleued as ſone as you, and ſurely ye were but reaſon. Not withſtanding (thankes be to God) I am able to bring in auctorite to Iudg betwene vs both, whoſe iudgment I truſt his maſterſhip will admit. This auctor is S. Auſten whiche ſayth. Diſcipuli enim eius qui eum ſequebantur Augustinus in ſermone ad infantes expauerunt & exhorruerunt ſermonem non intelligentes. That is to ſay, his his diſciples which followed hym were aſtonied, and abhored his wordes and vnderſtode them not. And becauſe your maſterſhip ſhal not thinke that he ouerſhot him felfe, and ſpake he wiſt not what, we ſhall allege hym ſaying the ſame wordes in an other place. Cum diceret. Niſi quis manducauerit carnem. &c. illi (non intelligentes) Augu. 54. dixerunt ad inuicem, Durus eſt hic ſermo, quis poteſt eum audire? That is, when Chriſt ſayd, except a man eate my fleſh and drinke my bloud, he ſhal The Iewes vnderſtode Chriſt carnally and not ſpiritually as he meant. haue no lyfe in him, they (becauſe they vnderſtode him not) ſayd to ech other, this is an hard ſaying, who can heare him? Thus I truſt you will geue place (although not to me) yet at the leaſt vnto S. Auſten, and receiue the truth which is ſo plainely proued. And where his maſterſhip allegeth this text for the ſacrament, that except they did eate his fleſh and drinke his bloude the could not be ſaued, M. More fallen into the errour of pope In nocent. it ſemeth that he is fallen into the error of Pope innocent, which likewiſe vnderſtanding this text vpon the ſacrament (as M. More doth) cauſed yong children and infantes to receiue the ſacrament, as though they had all bene damned which died and had not receiued it. And of this carnall minde were many mo Buſhoppes a great while (as are now the bohemes) whom he after diſprayſeth, and yet expoundeth the text as they doo, but afterward they loked more ſpiritually vpon the matter and confeſſed their ignorance (as I truſt M. More will) but now will I ſhew you S. Auſtens minde vppon this text which ſhall helpe for the expoſition of all this matter. S. Auſten in the third boke De Doctrina Chriſtiana the 16. Aug. Lib. 3. de doctrina Chriſtiana. chapiter teaching how we ſhall know the tropes, figures, allegories & phraſes, of the ſcripture ſayth. Si autem flagitium aut facinus iubere videntur, figuratiua locutio eſt. Niſi māducaueritis (inquit) carnē filij hominis et biberitis eius ſanguinem, not habebitis uitam in vobis. Facinus vel flagitium videtur iubere: Figura eſt ergo precipiēs paſſionis dominicae eſſe commicandum, et ſuauiter atque vtiliter in memoria recondendum quod pro nobis caro eius crucifixa & vul nerata ſit. That is to ſay, when ſoeuer the ſcripture or Chriſt, ſemeth to commaund any foule or wicked thing, then muſt that text be taken figuratiuely (that as it is a phraſe, allegorie and manner of ſpeaking, and muſt be vnderſtand ſpiritually and not after the letter) Except (ſayth Chriſt) ye eate the fleſh of the ſonne of man and drinke his bloud ye ſhall haue no life in you. He ſemeth (ſayth S. Auſten) to Here S. Auguſtine ſheweth plainly that Chriſtes woordes were a figuratiue ſpech commaūde a foule & a wicked thing. It is therfore a figure, commaunding vs to be partakers of his paſſion, and ſweetlye and profitablye to print in our mynde that his fleſhe was crucified and wounded for vs. This truth (thankes be to God) doth S. Auſten declare vnto vs, which thing beſide the opening of this text againſt M. Mores mynde, doth plainely ſhew what he thought in the wordes of chriſtes ſupper. For ſith he called it a foule & a wicked thing, to eate his fleſhe, then may you ſoone perceiue, that he thought it was as foule & as wicked a thing to eate his body, ſeing his body is fleſh and then conſequently it ſhall follow, y• eyther this worde eate (where Chriſt ſayd take this and eate it) muſt be taken ſpiritually, or els that this ſaying of Chriſt, this is my bodie, muſt be figuratiuely ſpokē, but this worde eate is taken after the letter (for they did in déede eate the bred) therfore it muſt néedes folowe, that this ſentence (this is my body) muſt bee figuratiuely ſpoken Or els is S. Auſten not to be approued in this place, which thing our Byſhops I thinke, will not ſay nay.

Beſides that S. Auſten ſayth: Quando loquebatur dominus noster Ieſus Augustinus in ſermone ad infantes Christus de corpore ſuo, niſi (inquit) quis manducauerit carnem meam & • iberit ſanguinem meum, non habebit in ſevitam. Caro enim mea vere est cibus, & ſanguis meus vere est potus, intellectus ſpiritualis credentem ſaluum facit, quia litera occidit ſpiritus est qui viuificat. That is to ſay: When our Lord Ieſus Chriſt ſpake of hys body, except (quod he) a man eate my fleſhe and drinke my bloud, he ſhall haue no life in hym ſelf, for my fleſh is very meat, and my bloud is very drinke. The ſpirituall vnderſtandyng ſaueth hym that beleueth, for the letter killeth, but the ſpirite quickneth. Here may you playnly perceaue, that thys texte muſt onely be taken ſpiritually. For he ſayth, that to take it after the letter, it kylleth and profiteth nothyng at all, and therfore I wonder that we haue bene led ſo long in thys groſſe errour.

Thys ſaying doth y• famous clarke Origine confirme, ſaying. Agnoſce quod figurae ſunt quae in voluminibus Domini Origi. in leus ho. 7. ſcriptae ſunt: & ideo tanquam ſpirituales & non tanquam carnales, examinate & intelligite quae dicuntur. Si enim ſecūdum literam ſequaris hoc ipſum quod dictum est, Niſi manducaueritis carnem. &c. occidit haec litera. That is to ſay. Marke ye they are figures which are written in the Scripture of God, and therefore examine them as ſpirituall men and not as carnall, and vnderſtand thoſe thinges that are ſpoken. For if thou followe after the letter, Chriſtes wordes are ſpirituall and not carnall. thys thyng that is ſpoken: except ye eate the fleſhe of the ſonne of man and drinke hys bloud, you can haue no life in you, thys letter kylleth. Alas deare brethren, why ſhould any man be offended with thys doctrine, ſith it is approued ſo plainly, by ſuch auncient and holy fathers?

Againe S. Auſten ſayth: Qui manducat Auguſti. ſermo. eirca ſacra feria Paſcha. carnem meam & bibit meum ſanguinem in me manet & ego in illo. Hoc est ergo manducare illam eſcam & illum bibere potum, in Christo manere & illum manentem in ſe habere, ac per hoc quinō manet in Christo & in quo non manet Christus proculdubio non manducat eius carnem nec bibit ſanguinem, etiam ſi tantaerei ſacramentum ad iudicium ſibi mā ducet & bibit. That is to ſay. He that eateth my fleſh & drynketh my bloud, abydeth in me, and I in hym. Thys The eating & drinkyng of Chriſt, what it is. is therfore the eatyng of that meate, and drinkyng of that bloud, to abyde in Chriſt, and haue hym abyding in vs. And therefore he that abydeth not in Chriſt, and in whom Chriſt abydeth not, without doubt he eateth not hys fleſh, nor drinketh not hys bloud, although he eate and drinke the ſacrament of ſo great a thyng vnto hys damnation. And euen y• ſame wordes hath Bede vppon the Corinthians. 1. Cor. 10. Thys one place, is ſufficient Idem Beda ſuper. 1. Cor. 10. for to proue my purpoſe though he ſayd not one word more. For here he doth playnly determine, that he which abydeth not in Chriſt, that is to ſay, he ye is wicked or vnfaythfull, doth not eate hys fleſh nor drinke hys The wicked eate not the fleſhe of Chriſt. bloud, although he eate and drinke the Sacrament of ſo great a thyng. And ſo muſt it néedes follow, that the Sacrament is not the very naturall body of Chriſt. For then the vnfaythfull ſhould eate hys fleſh, ſeing he eateth the ſacrament of hys body. But that doth S. Auſten denye: wherfore it muſt néedes followe, that it is but onely a token of a remembrance, and a ſigne of hys body breakyng, and a repreſentation of hys paſſion, that we might kéepe hys facte in memory, and Roma. 5. geue him thankes for his tender loue and kindenes, which when we were hys enemyes tooke vpon hym to ſuffer moſt vyle death, to reconcile vs vnto hys father, and make vs hys frendes. Thys ſaying hath S. Auſten in an other place alſo, where he writeth on thys maner: Qui non in me manet, & in quo ego non maneo, non ſe August. de ciuitat. dei. li. 21. ca. 25. dicat aut existimet manducare corpus meum, aut bibere ſanguinē meum. Non it aque manent in Christo, qui non ſunt eius membra: non ſunt autem membra Christi, qui ſe faciunt mēbra meretricis. That is to ſay: He that abydeth not in me, and in whom I abyde not, let hym not ſay or thynke that he eateth my body or drinketh my bloud: They abyde not in Chriſt which are not his members. And they are not hys mē bers which make them ſelues the mē bers of an harlot. And theſe are alſo the very wordes of Bede. Here it is playne proued agayne by the authoritie of S. Auſten and Bede, that the Beda ſuper 1. Cor. 6. wicked and vnfaythfull (which are not the members of Chriſt) doe not eate hys body nor drinke hys bloud, The ſacrament is a figure, token, and a memoriall of the breaking of Chriſtes body & ſheding of hys bloud. and yet they do eate the ſacrament as well as the other. Wherefore you muſt néedes graunt, that the Sacrament is not ye naturall body of Chriſt but a figure, tokē, or memoriall therof. Now good Chriſten people count not thys new learning which is firmed by ſuch olde Doctors and faythfull fathers.

Now were this inough for a Chriſten man that loued no contention. But becauſe there are ſo many ſophiſters in y• world which care not what they ſay, ſo they holde not theyr peace. I muſt néedes ſet ſome bulwarke by thys holy Doctor to helpe to defend hym, for els they will ſhortly ouerrunne hym (as they do me) and make hym an hereticke too. Therefore I will alleage hys maſter S. Ambroſe. Saint Ambroſe ſayth: Non iste panis Ambroſ. de ſacra. Lib. 5 cap. 4. est qui vadit in corpus, ſed ille panis vitae aeternae qui animae nostrae ſubstantiam fulſcit. That is: It is not thys bread that goeth into the bodye, but that bread of euerlaſting life whiche vpboldeth the ſubſtance of our ſoule. Furthermore the great clerke Proſper confirmeth the ſame ſaying. Qui diſcordat a Christo nec carnem Christi Proſp. in libro ſententiarū. ſent. 339. manducat, nec ſanguinem bibit, etiamſi tamtae rei ſacramentum ad iudicium ſuae praeſumptionis quotidie indifferenter accipiat. That is: He that diſcordeth from Chriſt, doth neyther eate hys fleſhe nor drinke hys bloud, although he receaue indifferētly euery day the ſacrament of ſo great a thing vnto the condemnation of hys preſumption. And theſe are alſo the very wordes of Bede vpon the xj. Chapter of the Idem Beda ſuper. 1. Cor. 11. firſt Epiſtle to the Corinthians.

Now you may ſée, that it is not S. Auſtens minde onely, but alſo the ſaying of many moe. And therefore I truſt you will be good vnto hym. And if ye condemne not theſe holy fathers, then am I wrongfully puniſhed. But if you condemne thē, then muſt poore Frith be content to beare the burthen with them.

¶ The mynde and expoſition of the old Doctours vppon the wordes of Chriſtes maundey.

More. ANd where M. More ſayth, that if Chriſte had not ment after the plaine literal ſece, that both the hearers at that tyme, and the expoſitours ſince, and all Chriſtē people beſide this xv. c. yeare would not haue taken onely the litterall ſence beyng ſo ſtraunge and maruelous that it might ſeme impoſsible, & decline from the letter for allegories in all ſuch other thynges beyng (as hee ſayth) and as in deede they be, ſo many farre in nomber mo.

As touchyng ye hearers they were Frith. deceiued and vnderſtode him not (I meane as many as tooke his wordes fleſhly as you do.) And they had their aunſwere of Chriſt (when they murmured) that his wordes were ſpirite and lyfe: that is (as S. Auſten ſayth) ſpiritually to bee vnderſtand and not fleſhly, as is before declared. And as for the expoſitours. I thinke he hath not one of the old fathers for him, but certaine new felowes: as Dominie. S. Thomas, Decam, and ſuch other More hath no olde author to maintaine hys quareling Papiſtry. whiche haue made the Pope a God. And as I haue ſhewed. S. Auſten maketh full for vs, and ſo do all the old fathers, as Occolāpadius hath well declared in his booke, Quid veteres ſenſerint de Sacramēto euchariſtiae. And ſome of their ſayinges I ſhall alledge anone. And where you ſay that all Chriſten people haue ſo beleued this 1500. yeares, that is very falſe. For there is no doubt, but that the people thought as holy S. Auſten and other faithful fathers taught them. Which as I ſaid, make with vs. Notwithſtā dyng in déede, ſith our Prelates haue bene made Lordes and haue ſet vp their lawes and decrées contrary to the prerogatiue of all Princes, & lyke moſt ſutle traytours, haue made all mē beleue that they may make lawes and bynde mens conſciences, to obey them: and that their lawes are Gods lawes blindyng ye peoples eyes with The Papiſtes haue corrupted the Scriptures and aduaunced them ſelues aboue Kinges and rulers. two or thrée textes wrongfully wreſted, to aduaunce their pride, where they ought to obey Kyngs and Princes, and be ſubiect to their lawes, as Chriſt and his Apoſtles were euē vnto ye death. Sith that tyme I ſay they haue made men beleue what they liſt and made articles of the faith at their pleaſure. One article muſt be ye they be the Church, and can not erre: And this is the grounde of all their doctrine. But the truth of this article is nowe ſufficiently knowen. For if Quéene Katherine be kyng Henries wife, then they do erre, and if ſhe be not, then they haue erred, to ſpeake no more cruelly: It is now become an article of our fayth ye the Pope of Articles of our fayth made by the Pope. Rome muſt be y• head of ye Church & the Ʋicare of Chriſt: & that by Gods law. It is an article of our fayth that what ſoeuer hee byndeth in earth, is bounde in heauen, in ſo much that if he curſe wrongfully, yet ye muſt be feared, and infinite ſuch other which are not in our Crede, but bleſſed bee God that hath geuen ſome light into our Princes hart. For he hath lately put foorth a booke called the glaſſe of truth, whiche proueth many of theſe articles very fooliſhe phantaſies and that euen by their owne Doctours, & ſo I truſt you ſhalbe proued in this poynt of the Sacrament for though it To beleue the articles contayned in our crede is ſufficient for our ſaluation. be an article of our fayth it is no article of our Crede in ye xij. articles wher of are ſufficient for our ſaluatiō. And therefore we may thinke that you lye without all ieoperdye of damnation.

Neuertheleſſe ſeing his maſterſhip ſaith that all make for him, and I ſay cleane contrarie, that all the olde fathers make againſt him, or at the leſt wiſe not with him, It were neceſſary that one of vs ſhould proue his purpoſe. But indeede in this poynt he would loke to haue the vauntage of me. For he thinketh that men will ſoner Frith allegeth authorities to proue hys doctrine true. beleue hym which is a great man then me which am but a poore man, and that therfore I had more néede to proue my part true, then he to proue his. Well I am content and therfore geue eare (deare reader) and Iudge betwéene vs.

Firſt I wil begin with Tertulian, Tertul. lib. 2. contra Marcionē. becauſe he is of moſt antiquitie. Tertulian ſpeakyng of Chriſt, ſayth: Nec panem reprobauit quo ipſum corpus ſuum repreſentat. That is to ſay. Chriſt him ſelfe did not reproue or diſcommend bread whereby he doth repreſent hys very body. For the vnderſtandyng of thys place, you muſt knowe that there was an hereticke called Marcion, which dyd reproue creatures, and ſaid that all maner of creatures were euill. Thys thyng doth Tertulian improue by the Sacrament and ſayth: Chriſt dyd not reproue or diſcōmend bread whereby he doth repreſent hys body: as though he ſhoulde ſaye, if Chriſt had counted the bread euill, then woulde he not haue left it for a Sacrament to repreſent hys body, meaning that it is a ſacrament, ſigne, token and memoriall of hys body, and not the body it ſelfe. And that thys is hys minde, doth playnly appeare in hys fourth booke, where hée ſayth: Tertul. lib. 4. contra Marcionē. Christus acceptum panem & distributū diſcipulis, corpus ſuum illud fecit: hoc eſt corpus meum dicendo, id eſt, figura corporis mei figura autem non fuiſſet, niſi veritatis eſſet corpus. Caeterum vacuares quod eſt phantaſma, figuram capere non poſſet. That is to ſay: Chriſt taking bread and diſtributing vnto hys diſciples made it hys body, ſaying: thys is my body, that is to ſay, a figure of This is my body, that is to ſay, a figure of my body. my bodye, but thys bread coulde not haue bene a figure of it, except Chriſt had had a true bodye. For a vaine thyng or a phantaſie can take no figure. For the vnderſtāding of thys place, you muſt marke that thys hereticke Marcion, agaynſt whom thys author writeth, dyd hold opinion that Chriſt had no naturall body, but only a phantaſticall body, and thys opinion doth thys Doctor improue by the ſacramēt of ye altar, ſaying: the ſacrament is a figure of hys body: ergo, Chriſt had a true body, and not a phā taſticall bodie: For a vaine thing or phantaſie cā take no figure, Lo, here doth this olde father which was long before S. Auſten: or S. Hierome, expound theſe wordes of Chriſt This is my body: that is to ſay, a figure of my body therfore you are to blame to call it new learning. Now becauſe they ſhall not of temerarious preſumption reiecte this olde father, I ſhall eſtabliſhe his wordes by S. Auſtē which commendeth Chriſtes merue. lous pacience for ſuffering ſo long ye traitor Iudas, as though he had bene a good man, and yet was not ignorant of his wicked thoughtes. Adhibuit (inquit) ad conuiuium in quo corporis August. in prafa. Pſal. 3. & ſanguinis ſui figuram diſcipulis commendauit ac tradidit. That is to ſay he admitted hym (ſayth S. Auſtē) vnto the maundye wherein he did be take and deliuer vnto the diſciples ye figure of his body and bloud, Here doth this holy father S. Auſten call it a figure of his body. And I am ſure Chriſt deliuered to his deſciples the figure of hys body. there is no man ſo childiſhe, but that he knoweth that the figure of a thing is not the thing it ſelfe. As by example the figure of Chriſt is not Chriſt hym ſelfe, the figure of S. Peter is not S. Peter him ſelfe. And yet we do neuertheleſſe cōmonly call thoſe figures by the name of the thing that they do repreſent. As I may ſay when I ſée ye figure of S. Peter, this is S. Peter to whom Chriſt deliuered ye keyes of the kingdome of heauen. And yet he were a foole that would thinke that figure to be S. Peter him ſelfe: for it is only a repreſētatiō of him. Beſides that S. Auſten ſayth, Non hoc corpus quod videtis eſtis manducaturi, nec bibituri August. ſuper Pſal. 98. illum ſanguinem quem effuſuri ſunt qui me crucifigent. Sacramentū aliquod vobis commendaui, ſpiritualiter intellectum viuificat vos. That is to ſay, you ſhall not eate this body that you ſee, nor drinke that bloud which they that crucifie me ſhall ſhed out. I haue geuen a certayne ſacrament vnto you if it be ſpiritually vnderſtād it quickeneth you: What thinges can bee more playnly ſpoken?

Furthermore S. Auſten ſayth. Sepe S. Auſten ad Bonifaciū, Epist. 23. it a loquimu • vt paſcha appropinquāte craſtinam vel perendinam Domini paſſionem dicamus: cum ille ante tam multos annos paſſus ſit, nec omnino niſi ſemel illa paſsio facta ſit. Nempe ipſo die dominico dicimus bodie Dominus reſurrexit, cum ex quo ſurrexit tot anni tranſierunt. Quare nemo tam ineptus eſt, vt nos it a loquentes arguat eſſe mentitos, quia iſtos dies ſecundum illorum quibus haec geſt a ſunt ſimilitudinem nuncupamus: vt dicatur ipſe dies qui non ſit ipſe, ſed reuolutione temporum ſimilis eius: & dicatur illo die fieri propter Sacramenti celebrationem, quod nō illo die, ſed iam olim factū est. Nonne ſemel immolatus eſt Chriſtus in ſcipſo? & tamen in Sacramento nō ſolum per annuas paſcha ſolennitates, ſed omni die pro populis immolatur: nec vti que mentitur qui interrogatus, reſponderit eū immolari. Si enim Sacramenta quādam ſimilitudinē earū rerū quarū ſunt Sacramenta non haberent, omnino Sacramēta non eſſent. Ex hac autem ſimilitudine plerū que etiam ipſarū rerū nomina accipiunt. Sicut ergo ſecundū quendam modū Sacra mentū corporis Chriſti corpus Chriſti eſt, & Sacramentum ſanguinis Chriſti ſanguis Chriſti eſt. It a Sacramentum fidei ſides est. Nihileſt autem aliud credere, q fidem habere, ac per hoc eum respōdetur paruulus credere, qui fidei nō dum habet effectum reſpondetur fidem habere propter fidei Sacramentum, et conuertere ſe ad Deum propter conuerſionis Sacramentum. Quia & ipſa reſponſio pertinet ad celebrationem Sacramenti. Sicut de ipſo Baptiſmo apoſtolus conſepulti (inquit) ſu mus Christo per Baptiſmum in mortem. Non ait ſepulturam ſignificamus, ſed prorſus ait, conſepulti ſumus. Sacramentū ergo tantae rei non niſi eiuſdem rei vocabulo nuncupauit. That is to ſay: We often vſe to ſay, when Caſter draweth nye, that to morow or the next day is the Lordes paſſion, and yet it is many yeares ſith he ſuffered, and that paſſiō was neuer done but once. And vppon that Sonday we ſay, this day the Lorde dyd riſe agayne, and yet it is many yeares ſince hee roſe. Now is there no man ſo fooliſh to reproue vs as lyers for ſo ſaying, becauſe we name theſe dayes after the ſimilitude of thoſe in whiche theſe thynges were done ſo that it is called the ſame day, whiche is not the very ſame, but by the reuolution of tyme, like it. And it is named to be done the ſame day through the celebration of the Sacrament (through kéepyng the memoriall of the thyng once done) whiche is not done that day, but was The ſacrament is the memoriall of Chriſtes death. done lōg agone. Was not Chriſt once crucified in his owne perſon? and yet in a myſterye (whiche is the remembraunce of his very paſſion) he is crucified for the people not onely euery feaſt of Eaſter, but euery day: neither doth he lye which (when he is aſked) aunſwereth that he is crucified: for if the Sacramentes, had not certayne ſimilitudes of thoſe thynges whereof they are Sacramentes, then ſhould they be no Sacraments at all. And for this ſimilitude for the moſt part they take the names of the very thynges, and therefore as after a certaine maner the Sacrament of The ſacrament of Chriſtes body and bloud, after a maner, is Chriſtes body and bloud. Chriſtes body is Chriſtes body, and the Sacrament of Chriſtes bloud is Chriſtes bloud, ſo the Sacrament of fayth is faith. For it is no other thing to beleue then to haue fayth, and therfore when a mā aunſwereth that the infant beleueth which hath not the effect of fayth, he aūſwereth that it hath fayth for the Sacramēt of fayth: And that it turneth it ſelfe to God, for the Sacrament of conuertion. For the aunſwere it ſelfe perteineth vnto the miniſtryng of the Sacrament. As the Apoſtle writeth of Baptiſme: we are buried (ſayth he) with Chriſt through Baptiſme vnto death. He ſayth not we ſignifie burying, but vtterly ſayth we are buryed. He called therfore the Sacrament of ſo great a thyng euen with the name of yt very thing it ſelfe. &c. If a man would auoyde cōtention and looke ſoberly on thoſe woordes of S. Auſten, hee ſhall ſoone perceiue the myſtery of this matter. For euen as the next good Friday ſhalbe called the Good Friday next is called the day that Chriſt ſuffered hys paſſion, and yet it is not ſo, for that good Friday is paſt lōg ſ •• hens. day of Chriſtes paſſion: & yet he ſhall not ſuffer death agayne vpon that day for hee dyed but once and is now immortall: euen ſo is the Sacramēt called Chriſtes body. And as that day is not the very day that he dyed on, but onely a remembraūce thereof: ſo the Sacrament is not his very naturall body, but onely a remembraunce of his body breakyng, & bloud ſheddyng. And likewiſe, as the next Eaſter day ſhalbe called the day of his reſurrection, not that it is the very ſame day that Chriſt dyd riſe in, but a remembraunce of the ſame: euen ſo the Sacrament is called his body: not that it is his body in déede, but onely a remē braūce of the ſame. And furthermore, euē as the Prieſt doth offer hym, that is to ſay crucifie hym at Maſſe, euē ſo is the Sacrament his body. But the Maſſe doth but onely repreſent hys Frith writeth of the Maſſe according to the cōmon opiniō that was at that time. paſſion. And ſo doth the Sacrament repreſent his body. And yet though the Maſſe doth but repreſent his crucifying, we may truly ſay he is crucified, euen ſo though the Sacramēt do but ſignifie or repreſent his body, yet may we truly ſay that it is his body. Why ſo? verely (ſayth he) for the Sacramentes haue a certaine ſimilitude of thoſe thinges wherof they are Sacraments. And for this ſimilitude for the moſt part, they take the names of the very thynges. Bleſſed be God whiche hath ſo clearely diſcuſſed this matter by this faythfull father. Notwithſtandyng hée doth yet expreſſe it more playnly ſaying: after a certaine maner, the Sacramēt of Chriſtes body is Chriſtes body. Behold deare After a certaine maner the Sacrament of Chriſtes bodye is Chriſtes body. brethren he ſayth after a certaine maner the Sacrament is Chriſtes body. And by that you may ſoone know that he neuer ment that it ſhould be his very naturall body in déede, but onely a token and memoriall to kéepe in memorie the death of his body, and ſo to noriſhe our fayth. Beſides that his ſimilitude which he after alledgeth of Baptiſme, doth wholy expound this matter, for (ſayth hée) ye Apoſtle ſayth not we ſignifie burying: but he ſayth, we are buryed (and yet in déede the Baptiſme doth but ſignifie it.) And thereupon S. Auſten addeth, that hée called the Sacrament of ſo great a thyng euen with the name of the very thyng it ſelfe. And lykewiſe it is in our Sacrament. Finally to be ſhort I will paſſe ouer many places which I haue gathered out of his holy father, and will touch but this one more. S. Auſten ſayth. Non enim Dominus dubitauit dicere, Hoc eſt corpus meum, cum Auguſt. contra Adamā tum. cap. 12 daret ſignum corporis ſui. Et in eodem capite exponit. Sic eſt enim ſanguis anima, quomodo petra erat Christus, nec tamen petra (ait) ſignificabat Chriſtum, ſed ait petra erat Chriſtus. That is to ſay. The Lord doubted not to ſay, this is my body, when he gaue a ſigne of his Chriſte gaue to his Diſciples the ſigne of his body. body. And after in the ſame chapiter he expoundeth it. For truly ſo the bloud is ſoule, as Chriſt was ye ſtone. And yet the Apoſtle ſayth not, the ſtone dyd ſignifie Chriſt, but he ſayth the ſtone was Chriſt.

Here. S. Auſten ſayth playnely that Chriſt called the ſigne of his body, his body, and in this chapter doth cōpare theſe thrée textes of ſcripture, this is my body, the bloud is the ſoule, and Chriſt was the ſtone: and declareth them to be one phraſe and to be expounded after one faſſhion. Now is there no man ſo mad, as to ſay, that Chriſt was a naturall ſtone (except he be a naturall foole) whoſe iudgment we nede not greatly to regard therfore we may well conclude that the ſacrament is not his naturall body, but is cauled his body, for a ſimilitude that it hath wherein it ſignifieth & repreſenteth his body. And that the ſacrament of ſo great a thing is called euen with the name of the very thing it ſelfe, as S. Auſten ſayd immediately before.

This were proufe inough to conclude that all ye olde fathers did holde the ſame opiniō, for who would once ſurmiſe (ſeing we haue S. Auſten ſo playne for vs which is the chiefeſt among them all) who would once ſur miſe I ſay, that he diſſented in this great mattter from the other faythful fathers, or they from him? neuertheleſſe I dare not let him ſtand poſt alone, leſt ye diſpiſe him. And therfore I will ſhew you ye minde of certaine other alſo: and firſt of his maiſter S. Ambroſe.

S. Ambroſe wrighting vpon the Epiſtle of Paule to the Corinthians Ambroſi: ſuper illud mortem domini annū • ia. in the xi. chapter ſayth. Quia enim morte Domini liberati ſumus huius rei memoris in edendo & potando, carnem & ſanguinem que pro nobis oblata ſunt ſignificamus. That is to ſay, becauſe we be deliuered by the death of the Lord being mindfull of this thinge, meaning of the ſacrament, we ſignyfie • he fleſhe and bloud which were offered for vs. Here doth S. Ambroſe ſay inough if mē were not ſophiſters, but would be content with reaſon. For he ſayth that in eating and drinking the ſacrament of Chriſtes body, we ſignifie or repreſent the fleſh and bloud of our Sauiour Ieſus. Not withſtanding becauſe you are ſo ſlippery, we ſhall bynde you a lytle better by this mans wordes.

S. Ambroſe ſayth. Sed forte dices ſpeciem ſanguinis non video. Sed habet Ambroſi. de ſacra. Lib. 4 Cap. 4. ſimilitudinis Sicut enim mortis ſimilitudinem ſumpſiſti, ita etiam ſimilitudinem precioſi ſanguinis bibis. That is to ſay But peraduenture thou wilt ſay. I ſene appearaunce of bloud, but it hath a ſimilitude. For euen as thou haſt taken the ſimilitude of death, euen ſo thou drinkeſt the ſimilitude of the precious bloud. Here may you ſee by ye conferring of theſe two ſacramentes, What. S. Ambroſe iudged of it For he ſayth euen as thou haſt taken a ſimilitude of his death in the ſacramēt of baptiſme, ſo dooſt thou drink a ſimilitude of his precious bloud in the ſacrament of the altar. And yet as S. Auſten ſayd before, the Apoſtle ſayth not we ſignifie burning, but ſayth, we are buried. And likewiſe here Chriſt ſayd not this ſignifieth my body, but this is my body, calling the ſacrament, ſigne, token and memoriall of ſo great a thing, euen with ye name of the very thing it ſelfe, thus doth S. Ambroſe choke our ſophiſters. Neuertheleſſe I will alleage one place more out of S. Ambroſe, where he Ambroſi. Libro. 4. de Sacramen. Cap. 5. ſaith. Dicit ſacerdos, fac nobis inquit hanc oblationē ſcriptā rationabilē, quod eſt figura corporis Domini noſtri Ieſu Chriſti. That is, ye Prieſt ſayth make vs this oblation acceptable. &c. For it is a figure of the body of our Lord The Sacrament is a figure of Chriſtes body. Ieſu Chriſt. Here he cauleth it plainly a figure of Chriſtes body, which thing you can not auoyde. Therfore geue prayſe vnto God & let his truth ſprede which is ſo plainely teſtified, by theſe holy fathers. Now let vs ſee what S. Hierome ſayth.

S. Hierome writyng vpon Eccleſiaſte, ſayth on thys maner: Caro Domini Hieroni. ſuper eccle. Cap. 3. verus cibus est, & ſanguis eius verus potus eſt, hoc ſolum habemus in praeſenti ſaeculo bonū, ſi veſcamur carne eius cruore que potemur, non ſolum in mysterio, ſed • tiam in ſcripturarum lectione, verus enim cibus & potus, qui ex verbo dei ſumitur ſcientia ſcripturarum est. That is to ſay. The fleſh of the Lord is very meate, & hys bloud is very drinke. This is onely the pleaſure or profite that we haue in thys worlde, that we may eate hys fleſhe and drinke hys bloud, not onely in a myſterye, but alſo in the readyng of Scriptures. For the very meate and drink, which is taken out of Gods worde, is the knowledge of Scriptures. Here may ye ſée Saint Hieromes minde in few wordes. For firſt he ſayth, that we eate hys fleſhe and drinke hys bloud in a myſterye, which is the ſacrament of hys remembraunce and memoriall We eate the very fleſh of Chriſt & drinke hys bloud in a myſtery. of hys paſſion. And after he addeth that we eate hys fleſh and drinke hys bloud in the reading and knowledge of Scriptures, and calleth that very meate and very drinke. And yet I am ſure ye are not ſo groſſe, as to thinke that the letters which you read are turned into naturall fleſhe and bloud. And likewiſe it is not neceſſary that the bread ſhoulde be turned into hys body, no more then ye letters in ſcripture are turned into hys fleſhe. And neuertheleſſe through • ayth we may as well eate hys body in receauing of the ſacrament, as eate hys fleſhe in reading of the letters of the Scripture. Beſides that S. Hierome calleth the vnderſtanding of the Scripture very meate and very drinke: which you muſt néedes vnderſtand in a myſtery The vnder ſtandyng of the Scripture is very meate & very drinke and ſpirituall ſenſe, for it is neither materiall meate nor drinke that is receaued with the mouth and téeth, but it is ſpirituall meate and drinke, and is ſo called for a ſimilitude & propertie: becauſe that as meate and drink comfort the body and outward man, ſo doth the readyng and knowledge of Scripture comfort the ſoule and inward man. And likewiſe it is of Chriſtes body, which is called very meate and very drinke, which you muſt néedes vnderſtand in a myſterye or ſpirituall ſenſe (as S. Hierome called it) Chriſtes body is no materiall meate or drinke. for hys body is no materiall meate nor drinke that is receaued with the mouth or téeth, but it is ſpirituall meate and drinke, and ſo called for a ſimilitude and propertie, becauſe that as meate and drinke comforteth the body, ſo doth the fayth in hys body breaking and bloudſheding, refreſhe the ſoule vnto lyfe euerlaſtyng. We vſe it cuſtomably in our dayly ſpeach to ſay, when a childe ſetteth all hys mynde and delight on ſport & playe: It is meate and drinke to thys childe to playe. And alſo we ſay by a mā that loueth well hawking and hunting: it is meate and drinke to this man to hawke & hunt. Where no man doubteth, but it is a figuratiue ſpeach. And therefore I wonder that they are ſo blinde in thys one poynt, of Chriſtes body: and can not alſo take the wordes figuratiuely, as theſe olde Doctors dyd. Agayne S. Hierome ſayth. Postq mysticum paſcha fuerat impletum & agni carnes cum Apostolis comederat, aſſumit panem qui comfortat cor hominis, & ad verum paſchae Hieronimus ſuper. Math. 26. tranſgreditur ſacramentum, vt quomodo in praefiguratione eius Melchiſedech ſummi Dei ſacerdos, vinum & panem offerens fecerat, ipſe quoquè viritatem corporis & ſanguinis repraeſentaret. That is to ſay. After the myſtical Eaſter Lambe fulfilled, and that Chriſt had eaten the Lambes fleſhe with the Apoſtles, he tooke bread which comforteth the hart of man, and paſſeth to the true ſacrament of the Eaſter Lābe: that as Melchiſedech brought forth bread and wyne figuryng hym, ſo might he likewyſe repreſent the truth of hys body and bloud. Here doth S. Hierome ſpeake after the maner that Tertullian dyd before: that Chriſt with bread and wyne dyd repreſent the truth of hys body. For except Where there is no true body there can beno figure of the ſame. he had had a true body, he coulde not leaue a figure of it, nor repreſent it vnto vs. For a vayne thyng or phā taſie can haue no figure, nor can not be repreſented: as by example, how ſhould a man make a figure of hys dreame or repreſent it vnto our memorye? But Chriſt hath left vs a figure and repreſentation of hys bodye in bread and wyne: therefore it followeth that he had a true bodye. And that this was S. Hieromes mynde it doth manifeſtly appeare by ye words of Beda, which doth more copiouſly ſet out thys ſaying of Hierome. For Beda ſuper. Luke. 22. he writeth on thys maner: Finitis paſchae veteris ſolennijs quae in commemorationem antique de Aegypto liberationis agebantur, tranſit ad nouum quod in ſuae redemptionis memoriam Eccleſia frequentare deſiderat, vt videlicet pro carne agni vel ſanguine, ſuae carnis ſanguiniſ que ſacramentum in panis ac vini figura ſubstituens, ipſum ſe eſſe monstraret cui inrauit Dominus & non poenitebit eum: Tu es ſacerdos in aeternum ſecundum ordinem Melchiſedech. Frangit autēipſe panem quem porrigit, vt ostendat corporis ſui fractionem nō ſine ſua ſponte futuram. &c. Et paulò poſt. Similiter & calicem poſtquam coenauit dedit eis. Quia ergo panis carnem confirmat, vinum vero ſanguinem operatur in carne, hic ad corpus Christi myſtice, illud refertur ad ſanguinem. That is to ſay. After the ſolemnitie of the olde Eaſter Lambe was finiſhed (which was obſerued in the remembraunce of the olde deliueraunce out of Egypt) he goeth vnto the new which the Church gladly obſerueth in the remembraunce of hys redemption, that he in the ſtead of the fleſhe and bloud of the Lambe, might inſtitute and ordayne the Sacrament of hys fleſhe and bloud in the figure of bread and wyne, and ſo declare hym ſelfe to be the ſame vnto whom the Lord ſware and will not repent, thou art a perpetuall Prieſt after the order of Melchiſedech. And he hym ſelfe brake the bread which hee gaue, to ſhewe that the breakyng of hys body ſhould not be done without hys own will. &c. And a little after. And lykewyſe he gaue them the cuppe after he had ſupped. And becauſe bread doth Bread and wi •• e is miſtically referred to the body & bloud of Chriſt. confirme or ſtrength the fleſhe, and wyne worketh bloude in the fleſhe, therefore is the bread myſtically referred vnto the bodye of Chriſt, and the wyne referred vnto hys bloud.

Here may you note, firſt that as the Lambe was a remembraunce of theyr deliueraunce out of Egypt (and yet the Lambe deliuered them not) ſo is the Sacrament a remembrance of our redemption (and yet the Sacrament redéemed vs not). Beſides that he ſayth, that Chriſt in the ſtead of the fleſhe and bloud of the Lambe, dyd inſtitute the Sacrament of hys fleſh and bloud in figure of bread and wyne. Marke well, he ſayth not that in the ſtead of Lambes fleſhe & bloud he dyd inſtitute hys owne fleſhe and bloud, but ſayth that he dyd inſtitute the Sacrament of hys fleſhe & bloud. What thyng is a Sacrament: verely A Sacrament what it is? it is the ſigne of an holy thyng, and there is no differēce betwene a ſigne and a Sacrament, but that the ſigne is referred vnto a worldly thyng, and a Sacrament vnto a ſpirituall or holy thyng: as S. Auſten ſayth: Signa Ad Marcellum (cum ad res dininas pertinēt) ſacramenta appellantur: That is to ſay: Signes when they pertain vnto godly things are called ſacramentes. Therefore when Beda ſayth, that they did inſtitute the ſacrament of hys fleſhe and bloud in the figure of bread & wyne it is as much to ſay (by S. Auſtens definition) as that he dyd inſtitute the figure of hys holy ſleſhe and bloud in the figure of bread and wyne, that is to ſay, that bread and wyne ſhoulde Bread and wyne repreſent vnto vs the fleſh and bloud of Chriſt. be the figure and ſigne repreſentyng hys holy fleſhe and bloud vnto vs, for a perpetuall remembrance. And afterwarde hee declareth the propertie for which the bread is called the body and the wyne the bloud: ſauyng hée ſpeaketh not ſo darkely as I now do, but plainly ſaith, that the bread is myſtically referred vnto the bodye of Chriſt: becauſe that as bread doth ſtrength the fleſhe, ſo Chriſtes bodye whiche is figured by the bread doth ſtrength yt ſoule through fayth in hys death. And ſo doth he clerely proue my purpoſe.

Now let vs ſée what Chriſoſtome Chriſoſto. ſuper. Math. 26. ſayth which ſhall deſcribe vs the faith of the ould grecyās and (I doubt not) he had not loſt the true fayth, how ſo euer the world goo now a dayes. Chriſoſtome ſayth in this manner. Si enim mortuus Ieſus non eſt, cuius ſignum et ſimbolum hoc ſacrificium eſt? vides quantū ei ſtudiū fuerit vt ſemper memoria teneamus pro nobis ipſū mortuū fuiſſe That is to ſay, for if Ieſus haue not died, whoſe memoriall and ſigne is yt ſacrifice? Thou ſéeſt what diligence he gaue that we ſhould continuallye kéepe in memory that he died for vs. Here you may ſée that Chriſoſtome calleth the Sacramēt ſimbolū & ſignū: that is to ſay, a memoriall & ſigne of Chriſte, and that it was inſtitute to kéepe his death in perpetuall remembraunce. But of one thing thou muſt beware or els thou art deceiued, he calleth it alſo a ſacrifice, and there thou muſt wiſely vnderſtād hym. For Sacrifice. if it were the ſacrifice of Chriſtes body, thē muſt Chriſtes body be ſlayne there agayne, which thing God forbyd. And therfore thou muſt vnderſtand him when he calleth it a ſacrifice, that he meaneth it to be a remē braunce of that holy ſacrifice where Chriſtes body was offered on ye croſſe once for all: For he can be ſacrifiſed no more, ſeing he is immortall. Notwithſtanding our prelates will heare Chriſtes body a ſacrifice offered on the croſſe once for all. note me of preſumption, that I dare bee ſo bolde to expound his minde on this faſhiō: For in déede the take him otherwiſe, and thinke that it is a very ſacrifice. And therfore I will bring one other text, where Chriſoſtome ſhall expound him ſelfe. Chriſoſtome ſayth: Nonne per ſingulos dies offerrimus? Chriſoſto, ad Hebre. Home. 17. offerrimus quidem, ſed ad recorda •• onem mortis eius facient • s &c et paulo po • t. Non aliu • ſacrificium (ſicut pontifex) ſed id ipſum ſemper facimus: magis autem recordationem ſacrificij opera mur. That is to ſay, do we not dayly offer or do ſacrifice? yes ſurely, But we do it for the remembraunce of his death, for this ſacrifice is an example of that we offer, not an other ſacrifice as the▪ Byſhoppe (in the olde lawe) dyd, but euer the ſame: yea rather a remembraunce of the ſacrifice, firſt he ſayth that they dayly do ſacrifice, but it is in remembraunce of chriſtes death, then hee ſayth that the ſacrifice is an example of that: Thyrdly he ſayth that they offer not an other ſacrifice (that is to ſay an oxe or a goate as the Byſhops of the old law,) but euer the ſame, Marke this poynt: for though it ſéeme at ye firſt ſight to make with thē yet doth it make ſo directlye againſt them, that they ſhall neuer be able to auoyde it. Chriſoſtome ſayth they do not offer an other ſacrifice as the Byſhops dyd, but euer the ſame. They offer other breade and wyne this day then they did yeſterday: they ſhal ſay an other Maſſe to morow thē they dyd this day. Now if this bread and wyne, or the Maſſe be a ſacrifice, then do they offer an other ſacrifice, as well as the Byſhops of the ould lawe. For this ſacrifice did ſignifie ye Chriſt ſhould come & ſhed his bloud, The Sacrifice that we offer in bread and wyne is the remembraunce of Chriſtes death. as well as the bread, wine & Maſſedo repreſent that he hath done it in dede. And therfore if it be a ſacrifice, thē do they offer any other ſacrifice, repreſē ting his paſſiō, aſwell as ye Biſhop of ye ould law, But yt doth Chriſoſtome denye, and ſayeth that they offer euery day the ſame. What ſame? verely euen the ſame that was done and ſacrificed when Chriſt ſhed his bloud, In this ſacrifice is Chriſt bound and buffeted and led from Anna to Cayphas: he is brought to Pilate & condemned: he is ſcourged and crowned with thorne and nayled on the croſſe and his hart opened with a ſpeare, & ſo ſhedeth his bloud, for our redemption. Why Chriſoſtome, and do you the ſelfe ſame ſacrifice euery day? yea verely. Thē why doth S. Paule ſay Roma. 6. that Chriſt is riſen from death, and dieth no more? if he dye no more, how do you dayly crucifie hym? Forſoth Paule ſayth truth. For we do not actually indéede, but onely in a miſtery And yet we ſay, that we do ſacrifice As S. Auſten declareth afore ad Bonifacum. hym, and that this is his ſacrifice, for the celebration of the ſacrament and memory of yt paſſion which we kéepe. And for this cauſe it hath the name of the thing that it doth repreſent & ſignifie. And therefore I expounde my mynde by a rethorical correction and ſay, magis recordationem ſacrificij, that is to ſay, yea rather the remēbraunce of the ſacrifice. Graunt mercies (good Chriſoſtome:) now do I perceaue ye pith of this matter: euen as the maſſe is the very death and paſſion of chriſt ſo is it a ſacrifice. Now it doth but only repreſent the very death and paſſion of Chriſt, therefore it doth follow that the Maſſe in very dede doth but onely repreſent a ſacrifice. And yet The maſſe is called a ſacrifice, be cauſe it repreſenteth the death & paſſion of Chriſt that was ſacrificed on the Croſſe. notwithſtādyng many tymes it is called a ſacrifice of holy Doctours, and hath the name of ye very ſame thyng that it doth repreſent & ſignifie. And euen ſo we may ſay of this ſacramēt, that as the Maſſe is the very ſacrifice and paſſion of Chriſt, ſo is the Sacrament his very body & ſacrifice that is offered. Now the Maſſe doth but onely repreſēt & ſignifie the paſſiō: ſo the Sacrament doth but onely repreſent and ſignifie the body and very ſacrifice once offered for euer. Notwithſtādyng many tymes the Maſſe is called a ſacrifice of holy Doctours: and ſo the Sacrament is called the body and a ſacrifice. And hath the name of the very ſame thyng that it doth repreſent and ſignifie. Chriſoſt ſuper.

Furthermore Chriſoſtome ſayth. Ipſe quo que bibit ex eo, ne auditis verbis illis dicerent: quid igitur ſanguinem bibimus Math. 〈◊〉 . & carnem comedimus? ac ideo perturbarentur. Nam & quando prius de his verba fecit multi ſolummodo propter verba ſcandalum paſsi ſunt. Neigitur tunc id quo que accideret, primus ipſe hoc fecit, vt trāquillo animo ad cōmunicationem miſteriorum induceret. That is to ſay: he alſo dranke of it, leſt whē they heard his woordes, they ſhould ſay, why do we thē drinke bloud and eate fleſh? and ſo ſhould be troubled. For when hée ſpake before of thoſe thyngs many of them were offended with his woordes. And becauſe that ſhould not now alſo chaunce, he hym ſelfe dranke firſt of it, that he might cauſe them to come without feare to the partaking of thoſe miſteries: here Chriſoſtome noteth ye Chriſt dranke Chriſt by drinkyng of the cup, dyd ſhewe the miſtery and that it was no naturall nor carnall bloud. of it, to draw them from the groſſe vnderſtādyng of his wordes, and by his drinkyng to teſtifie vnto them that it was not his natural bloud nor his naturall fleſh in déede, but onely memorials and repreſentations of his body and bloud. And therfore he called thē miſteries: that is to ſay ſacramentes. For in this place a Sacrament and a miſtery is all one thyng. Notwithſtā dyng ſometyme this word miſtery is more commō and large in ſignifying then this worde Sacrament. And I haue ſhewed you before, that a Sacrament is the ſigne of an holy thyng it ſelfe, that it repreſēteth: albeit ſome tyme it beare the name of the very thyng it ſelfe, as the Image of S. Peter is not S. Peter him ſelfe and yet it beareth his name.

Chriſoſtome ſayth. Caro non prodeſt quicq: hoc eſt ſecundum spiritum verba Super Ioh. cap. 6. Ho •… . 46. mea audienda ſunt. Qui ſecundum carnem audit, nihil lucratur, nihil vtilitatis accipit. Et paulò poſt. Quid eſt autē carnalit er intelligere? ſimpliciter vtres dicuntur, ne que aliud quippiam excogitare. Miſteria omnia interioribus oculis conſid • rāda ſunt, hoc eſt spiritualiter. That is to ſay. The fleſh profiteth nothing: that is, my wordes muſt be vnderſtād after the ſpirit. He that vnderſtādeth them after yt fleſh wynneth nothyng, nor taketh any profit. And a litle after What meaneth this, to vnderſtand after the fleſh or carnally? verely to All miſteryes muſt be conſidered ſpiritually. take the thynges ſimply as they are ſpoken, and to thinke no other thyng. All miſteries or Sacramentes muſt be conſidered with the inward eyes, that is to ſay, ſpiritually.

And after he expoundeth him ſelfe on this maner. Interiores autem oculi vt panem viderint, creaturas tranſuolant, & non de illo pane a piſtore cocto cogitāt: ſed de eo qui dixit ſe panē vitae, qu • per miſticum panē ſignificatur. That is to ſay. The inward eyes as ſoone as The plaine ſaying of Chriſoſtome. they ſée the bread, they paſſe ouer the creatures, & thinke not of that bread which is baken of the baker, but of hym that called him ſelfe the bread of lyfe which is ſignified by the miſticall or ſacramentall bread. Would you haue hym ſay any more? hee telleth you playne, that Chriſt which is the very bread of lyfe, is ſignified by this ſacramentall bread. And that is the thyng whiche our Byſhops ſo fleſhly denye now a dayes, which thyng yet you may ſée the old fathers conclude with one aſſent. Notwithſtādyng yet I will alledge mo old Doctours, ſo that from hence forward they may be aſhamed to call it new learnyng.

Fulgentius ſayth. In illis enim carnalibus • u • pentius. 〈◊〉 . Lib. de 〈◊〉 . (tempore legis) victimis, ſignificatio fuit carnis Chriſti, quam pro peccatis noſtris, & ipſe ſine peccato fuerat oblaturus, & ſanguinis quem erat effuſurus in remiſsionem peccatorum noſtrorum. In • ſto autem ſacrificio gratiarum actio at que commemoratio eſt carnis Chriſti quam pronobis obtulit, & ſanguinis quem pro nobis idem Deus effudit. That is to ſay. In theſe carnall ſacrifices (in the time of the law) was a ſignification of the fleſh of chriſt which he without ſinne, ſhould offer for our ſinnes, & of the bloud which he ſhould ſhed out in remiſſion of our ſinnes. But in this ſacrifice The Sacrament of Chriſtes body is a thankes Seuyng. is a thākes geuyng & remembraunce of the fleſh of Chriſt whiche hee offered for vs, and of the bloud which the ſame God ſhed out for vs. Firſt note that he calleth it a ſacrifice which notwithſtādyng is but a remē braūce of that ſacrifice offered on the croſſe once for all, as it is proued before out of Chriſoſtome. Then hée playnly calleth it a thankes geuyng, & remembraunce of Chriſtes fleſh and bloud: and ſo concludeth with vs. Neuertheleſſe becauſe Sophiſters wold ſoone thinke to auoyde this place, I will alledge one other ſaying of the ſame author, whiche they ſhall neuer be able to auoyde.

Fulgentius ſaith, as Haymo teſtifieth. Hic calix nouum Teſtamentū eſt: Fulgentius. id eſt, hic calix quem vobis trado nouum Teſtamentum ſignificat. That is to ſay This cup or chalice is the new Teſtament: That is, this cup or chalice This cup is the new Teſtamēt. is as much as this cup ſignifieth the new teſtament. which I deliuer you doth ſignifie the new Teſtamēt. In this place he doth playnly ſhew his mynde, whiche can not be anoyded. For euen as the cup is the new Teſtament, ſo is the bread the body. Now the cup doth but ſignifie the new Teſtament, and therefore I may conclude that the breade doth but ſignifie the body.

Euſebius ſayth. Quia corpus aſſū ptum ablaturus erat ex ocul • s noſtris Euſebius. & ſideribus allaturus, neceſſarium erat vt nobis in hac die ſacramentum corporis & ſanguinis conſecraret, vt colleretur iugiter per miſterium quod ſemel offerabatur in precium. That is ta ſay, Becauſe he would take away out of our eyes the body that he toke and cary it into heauen, It was neceſſary that in this time he ſhould conſecrate to vs the ſacrament of his body and bloud that that which was once offerd for the price of our redemption, might continually be honored through the miſtery.

To conſecrate a thing, is to aply it Conſecrat. vnto an holy vſe. Here you may ſee ye he calleth it the ſacrament of his body and bloud, which body is caried vp in the heauen: And alſo he calleth it a miſtery whiche is inough for them that will ſee.

Alſo Druthmarius, expoundeth theſe wordes this is my body on this Druthmarius. manner: Hoc eſt corpus meum in miſterio. That is to ſay: this is my body in a miſtery. I thinke you know what a miſtery meaneth, Chriſt is crucified euery day in a miſtery: that is to ſay euery day his death is repreſēted by the ſacramentes of remembraunce. The Maſſe is Chriſtes paſſion in a miſtery: that is to ſay: the Maſſe doth repreſent his paſſion and kéepeth it in our memory. The bred is Chriſtes body in a miſtery: that is to ſay, it repreſenteth his body that was broken for vs, and kéepeth it in our remembraunce.

You haue heard all ready the mind of the doctours how the ſacrament is Chriſtes body. And now I ſhall ſhew you how the ſacrament is our body, which doth not a litell helpe to the vnderſtanding of theſe wordes which are in controuerſie. The ſacrament The Sacrament how it is our body. of the aulter is our body as well as it is Chriſtes body. And euen as it is our body, ſo is it Chriſtes. But there is no man that can ſay that it is our naturall bodie in déede, but onely a figure, ſigne, memoriall or repreſentation of our body. Wherfore it muſt alſo followe, that it is but onlye a figure, ſigne, memoriall or repreſentation of Chriſtes body. The firſt part of this argumēt may thus be proued S. Auſten wryting in a ſermon ſayth on this manner. Corpus ergo Chriſti ſi vultis intelligere, apoſtolum audite dicē tem, Auguſtinus in ſermone ad •… fantes. Vos estis corpus Chriſti & mēbra. 1. Cor. 12. Si ergo eſtis corpus Chriſti et membra, miſterium vestrumque in mēſa Dominipoſitum est, miſterium Domini accipitis, ad id quod eſtis, Amen reſpondetis, & reſpondendo ſubſcribitis. That is to ſay: Yf you will vnderſtand the body of Chriſt, heare ye apoſtle which ſayth, ye are the body of Chriſt and members. 1 cor. 12. therfore if ye be the body of Chriſt & members, your miſterie is put vpon the Lordes table yereceiue the miſterie of the Lord, vnto ye you are, you aunſwere Amen And in aunſwering ſubſcribe vnto it. Here may you ſée that the ſacrament is alſo our body, and yet is not our naturall body, but onely our body in a miſterie, that is to ſay, a figure, ſigne, memorial or repreſentation of our body, for as the bread is made of many graines or cornes, ſo we (though we be many) are one bread & one body. And for this propertie and ſimilitude it is cauled our body and beareth the name of the very thing which it doth repreſent and ſignifie.

Agayne S. Auſten ſayth. Quia Christus paſſus est pro nobis, commenda Aug. in ſermo. de ſacraferia paſcha. uit nobis in iſto ſacramento corpus et ſanguinem ſuum, quod etiam fecit & nos ipſos. Nam et nos ipſius corpus facti ſumus, & per miſericordiam ipſius quod accipimus nos ſumus. Et poſtea dicit. Iā in nomine Chriſti tanquam ad calicem Domi ni veniſtis, ibi vos eſtis in menſa & ibi vos estis in calice.

That is, becauſe Chriſt hath ſuffered for vs, he hath betaken vnto vs in this ſacrament his bodie and bloud which he hath alſo made euen our ſelues. For we alſo are made his body, and by his mercy we are euen the ſame thing that we receiue. And after he ſayth, now in yt name of Chriſt ye are come, as a man would ſay, to the chalice of the Lord, there are ye vpon the table and there are ye in yt Here you may ſee that y• Sacrament is our body. chalice. Here you may ſée, that the ſacrament is our body. And yet it is not our naturall body, but onely in a miſtery as it is before ſayd.

Furthermore S. Auſten ſayth. Hūc itaque cibum & potum ſocietatem vult intellegi corporis & membrorum ſuorum Auguſt. de ſacra feria paſcha. quod eſt ſancta eccleſia in praedeſtinatis et vocatis, et iuſtificatis, et gloriſicatis ſanctis & fidelibus eius. Huius rei ſacramē tum alicubi quotidie, alicubi certis inter vallis dierū in dominico preparatur, & de menſa Domini ſumitur, quibuſdā ad vitam, quibuſdam ad exitium. Res vero ipſa cuius eſt omni homini ad vitam nulli ad exitium, quicūque cius particeps fuerit. That is to ſay, he will that this meat and drinke ſhould be vnderſtād to be the felowſhip of his body & mē bers, which is the holy Church in the predeſtinate, and called and iuſtified and glorified his ſaintes & faythfull, The ſacrament of this thing is prepared in ſome place dayly, & in ſome place at certaine appoynted dayes, as on ye Sonday And it is receiued from S. Auſten calleth it by the name of Sacramēt meanyng the figure, ſigne or token of Chriſtes body •… the table of the Lord, to ſome vnto life, and to ſome vnto deſtruction, but the thing it ſelfe whoſe ſacrament this is, is receiued of all men vnto life and of no man to deſtruction, who ſo euer is partaker of it. Here doth S. Auſten firſt ſay, that thys ſacrament is the fellowſhip of hys bodye and members which are we. And yet it is not our naturall bodye, as is before ſayd. And then he ſayth, that the Sacrament of thys thyng is receaued of ſome vnto life and ſaluation, and of ſome vnto death and damnation, for both faythfull and vnfaythfull may receiue the ſacrament. And after he ſayth, that the thing it ſelfe whoſe ſacrament it is, is receiued of all men vnto lyfe, and of no man vnto deſtruction, who ſo euer is partaker of it. And of this ſaying it muſt nedes follow, that onely the ſaythfull eate Chriſtes body, and the vnfaithfull eate not: For he is receiued of no mā vnto deſtruction. And of this it muſt alſo follow that the ſacrament is not Chriſtes body in déede, but onely in a myſterye, for if the ſacrament were The w •… ked and vnfaythfull do not receaue the body of Chriſt and yet they receaue the Sacramēt to their dā nation. his naturall bodye, then ſhould it follow, that y• vnfaithfull ſhould receiue his bodye, which is contrarye to the minde of S. Auſten, and againſt all truth. Thus haue we ſufficiently proued the firſt parte of our argument, that the ſacrament is our body, as well as it is Chriſtes. And now will I proue the ſecond part more plainely although it be inough declared all ready, to them that haue eares, that euen as it is our bodye ſo is it Chriſtes.

Fyrſt you ſhall vnderſtand that in the wyne whiche is called Chriſtes bloud, is admixed water, which doth ſignifie the people that are redemed The Sacrament as it is our body ſo it is Chriſtes with hys bloud: ſo that ye head which is Chriſt, is not without hys bodye which is the faythfull people, nor the body without hys head. Nowe if the wyne when it • s conſecrated, be turned bodely into Chriſtes bloud, then Note well this argument. is it alſo ne • eſſarye that the water which is admixed be bodely turned into the bloud of the faythfull people. For where as is one conſecration muſt follow one operatiō. And where as is lyke reaſon, there muſt followe lyke myſtery. But whatſoeuer is ſignified by the water as concerning the faythfull people, is taken ſpiritually. Therefore whatſoeuer is ſpoken of the bloud in the wine, muſt alſo néedes be taken ſpiritually. Thys reaſon is not myne, but it is made by one Bartram vppon a 700. yeares Bartram. ſince, when thys matter was firſt in diſputation. Whereupon at the inſtance of great Charles the Emperor he made a booke profeſſing euen the ſame thyng that I do, and proueth by The Sacrament is Chriſtes body in a myſtery. the olde Doctors & faythfull fathers, that the Sacrament is Chriſtes body in a myſtery, that is to ſay, a ſigne, figure or memoriall of hys body which was broken for vs, and not hys naturall body. And therefore that doctrine is new which other wyſe teacheth, & not mine, which is not myne, but the doctrine of Chriſt and of the olde fathers of Chriſtes Church, till Antichriſt began to ſit and reigne in the temple of God.

Beſides that Cyprian ſayth, that the people is annexed in the Sacrament Cyprianus ad •… . through the mixture of water. Therefore I maruell me much that As water is the people, ſo wine is Chriſtes bloud. they are ſo contentious and will not ſée, that as the water is the people, ſo the wyne is Chriſtes bloud, that is to ſay, in a myſtery, becauſe it repreſenteth Chriſtes bloud, as ye water doth the people.

Furthermore Euſebius ſayth: Dū in ſacramentis vino aqua miſcetur, Chriſto Euſebius. fidelis populus incorporatur & iungitur, & quandam ei copula perfecta charitatis vnitur. That is to ſay. Whiles in the Sacrament water is admixte By yt •… ture of water, yt faithfull people are in corporate with Chriſt. with the wyne, the faythfull people is incorporate and ioyned with Chriſt, and is made one with hym, with a certayn knot of perfite charitie. Now where he ſayth, that we are ioyned and incorporate with Chriſt, what fondneſſe were it to contend, ſith we are there onely in a myſtery, and not naturally: to contend I ſay with ſuch pertinacitie that hys naturall bodye muſt be there: and not rather that he is ioyned with vs, as we are ioyned with hym and both in a myſtery, by the knot of perfite charitie.

The young man perceaueth well M. More. inough that an allegorie vſed in ſome place is not a cauſe ſufficient to leaue the proper ſignifications of Gods word in euery other place and ſeeke an allegorie, and forſake the playne common ſenſe. For he confeſſeth that he would not ſo do ſaue for neceſſitie: becauſe (as he ſayth) that the cōmon literall ſenſe is impoſſible. For the thing he ſaith that is ment therby cā not be true: That is to witte, that the very body of Chriſt can be in the ſacrament, becauſe the ſacrament is in many diuers places at once, and was at the Maundy: that is to witte, in the handes of Chriſt and euery of his Apoſtles mouthes. And at that time it was not glorified. And then he ſayth that Chriſtes body not being glorified, could no more be in two places at once then his owne can. And yet he goeth after further, and ſayth no more it can whē it is glorified too. And that he proueth by the ſaying of Saint Auſten, whoſe wordes be, that the bodye with which Chriſt aroſe, muſt be in one place. &c.

Hetherto hath M. More reaſoned reaſonably: but now he beginneth to • rith. decline from the dignitie of diuinitie into the dirtie dregges of vayne ſophiſtrye. For where I ſay that I muſt of neceſſitie ſéeke an allegorie becauſe the literall ſenſe is impoſſible, and cā not be true, meaning that it can not ſtand with the proceſſe of Scripture, but that other textes doe of neceſſitis conſtrayne me to conſtrue it ſpiritually. There catcheth he thys worde (can) and thys worde (impoſſible) More is a captious Sophiſter, 〈◊〉 ſub •• le Poet, and 〈◊〉 malicious Papiſt. and woulde make men beleue that I ment, it coulde not bee true becauſe reaſon can not reach it, but thinketh it impoſſible. And there he triūpheth (before the victory) and would know what article of our fayth I coulde aſſigne, in which reaſon ſhall no • driue awaye the ſtrength of my proofe, and make me leaue ye literall ſenſe wherin my proofe ſhoulde ſtand, and ſend me to ſéeke an allegorye that might ſtand with reaſon, and driue away ye fayth. But now deare brethren, ſith I ſpeak not of the impoſſibilitie of reaſon, but of the impoſſibilitie to ſtand with other textes of Scripture, ye may ſée yt thys royall reaſō is not worth a ruſh. Thē would he fayne know the place where S. Auſten ſo ſayth, which thing although it were harde for me to tell, ſith I haue not hys bookes to looke for it, yet I thanke God my memorye is not ſo bad, but I cā ſhew hym where he ſhall finde it. And becauſe I thinke that hee is more accuſtomed to the Popes lawes then to Saint Auſtens More is better acquainted with the Popes lawes them with S. Auſtens workes. workes (ſith hee is become the Prelates proctour and patrone) I ſay he ſhall not fayle but find it in hys lawes de conſecratione. And where as hee would wreſt the words of S. Auſten, which ſayth that the bodye in which Chriſt aroſe, muſt néedes bee in one place: ſaying that he might meane, not that hys body myght not be in diuers places at once, but that it muſte be in one place, that is to ſay, in ſome one place or other, he ſpeaketh (ſayth M. More) nothyng of the ſacrament, nor ſayth not hys body with which he roſe muſt néedes be in one place, that it can by no poſſibilitie be in any moe. Thys ſeemeth to ſome a goodly gloſe, and yet it ſhall proue but a vayne euaſion. For if a man woulde ſaye that the kings graces body muſt be in one place, and then an other woulde expound ye notwithſtādyng hys wordes hys graces body might be in two places at once: I thinke mē myght ſoone iudge that he delighted to delaye, and myght ſay, what néede bee to determine, that he muſt be in one place, except he thought in deede, y• he myght be in no moe but onely one. And though men myght ſo argue on other mens words, yet of S. Auſtens words thys muſt néedes follow, for he bringeth them in (as God would) by a contrary Antitheſis ſaying: Corpus in quo reſurrexit in vno loco eſſe oportet, veritas Ad Hi • r • nimum. autem eius vbi que diffuſa eſt. That is to ſay. Hys body wherein he roſe, muſt be in one place, but hys truth is diſperſed in all places. Where he plainly concludeth by the cōtrary Antitheſis, Chriſtes body occupieth one place onely. that as hys truth is diſperſed in all places, ſo muſt hys body néedes be in one place onely. As by example, if a man ſhoulde ſay: The kyng hys graces bodye muſt needes be in one place, but hys power is throughout hys realme. Where no mā doubteth, but that in ſaying one place, he meaneth one place onely. And therefore though in ſome place, ye worde muſt, doth not ſignifie ſuch a neceſſitie as excludeth all poſſibilitie, yet in thys place it doth ſo ſignifie, as the contrary Antitheſis doth euidently expreſſe.

And where ye ſay, that he ſpeaketh nothing of the ſacrament, I would ye ſhould ſticke ſtill to that ſaying. For thys is playne, that he ſpeaketh of his naturall body, and therefore if hee ſpeake not of ye ſacrament, then haue you concluded that the ſacrament is not hys naturall body: the contrary whereof you would haue mē beleue. Thus haue I ſhewed euidence, both where he ſhall finde the wordes of S. Auſten, and alſo that I haue rightly alleaged them.

Notwithſtandyng ſith he maketh ſo much of hys paynted ſheth, I ſhall alleage hym more authoritye that Chriſtes naturall body is in one place onely. Which thyng proued, doth vtterly conclude yt the Sacramēt is not his naturall body, but only a memoriall and a repreſentation of the ſame. And firſt let vs ſée S. Auſtens mynde.

S. Auſten writyng vnto Dardanus doth playnly proue that the naturall August. ad Bardanū. body of Chriſt muſt néedes be in one place only, and alſo yt his ſoule can bée but in one place at once. The occaſiō of his Epiſtle is this: Dardanus dyd write vnto S. Auſten for the expoſitiō of thoſe wordes that Chriſt ſpake vn to the theefe ſaying: This day ſhalt thou be wt me in Paradiſe: and wiſt not how he ſhould vnderſtād it, whether Chriſt mēt that the théefe ſhould be in Paradiſe with Chriſtes ſoule, or with his body, or with his Godhead: Thereupon S. Auſten writeth that as touchyng Chriſtes body, that day it was in the ſepulchre. And ſaith What Chriſt ment by thys worde Paradiſe. that it was not Paradiſe, although it were in a gardē that he was buryed. For Chriſt (he ſayth) ment of a place of ioy: And that was not (ſayth S. Auſten) in hys ſepulchre: And as for Chriſtes ſoule, it was that day in hel, and no man will ſay, that Paradiſe was there. Wherefore (ſayth S. Auſten) the text muſt néedes bee vnderſtand, that Chriſt ſpake it of his Godhead. Now marke this Argument of S. Auſten, and ye ſhall ſée my purpoſe playnly proued. For ſeing he erpoundeth this text vpō Chriſtes Godhead, becauſe his manhode as touching the body, was in the graue, and as touchyng his ſoule, was in hell: you may ſoone perceiue, that S. Auſten thought that whileſt his body was in ye graue, it was not in Paradiſe to: & becauſe his ſoule was in hell, it could not be in paradiſe alſo. And therfore he ver • o fieth the text vppon his diuinitie. For if he had thought that Chriſtes body or ſoule might haue bene in diuerſe places at once, hee would not haue ſayd, that the text muſt néedes be vnderſtand of his diuinitie, but it might full well, yea & much better haue ben vnderſtand of his manhode. Marke well this place which doth determine the doubt of this matter. Notwithſtandyng the faythfull father leaueth How S. Auſten laboureth to proue that Chriſtes body might not be in ino places at once then in one. not the matter on this faſhion, but alſo taketh away ſuch ſonde imaginations as would cauſe men to ſurmiſe, that Chriſtes body ſhould be in moe places at once then one. For he ſaith. Cauendum eſt ne it a diuinitatem aſtruamus hominis, vt veritatē auſer amus corporis. Non eſt autem conſequens vt quod in Deo est, it a ſit vbi que . Nam & de nobis veraciſſime Scriptura dicit, quod in illo viuimus, mouemur & ſumus. Nec tamē ſicut ille, vbi que ſumus, ſed aliter homo ille in Deo, quoniā & aliter Deus in illo homine, proprio quodam & ſingulari modo. Ʋna enim perſona Deus & homo est, & vtrum que eſt vnus Christus Ieſus, vib que per id quod Deus eſt, in coelo autem per id quod homo. That is to ſay we muſt beware that we doe not ſo affirme the diuinitie of the man, that we take away the truth of his body. For it foloweth not that the thyng whiche is in God ſhould be in euery place as God is. For the Scripture doth truly teſtifie on vs, that we lyue, moue and be in hym. And yet are we not in euery place as he is. Howbeit, that man is otherwiſe in God, and God otherwiſe in that man by a certaine peculiar and ſingular way: For God and mā is one perſon, and both of them one Chriſt Ieſu whiche is in euery place in that he is God, and in heauen, in that he is mā. Here S. Auſten If we affirme that the body of Chriſt is in many places at one mſtant, thē we ſhould take away the truth of his body. doth ſay, that if we ſhould graūt Chriſt to be in all places as touchyng his manhode, we ſhould take awaye the truth of his body. For though his manhode be in God, and God in hys manhode, yet it foloweth not, that it ſhould bee in euery place, as God is. And after hee concludeth that as touchyng hys Godhead hee is in euery place, and as touchyng his manhode hee is in heauen. What néede he to make theſe woordes and Antitheſis, but becauſe hee thought verely that though hys Godhead were in euery place, yet his manhode was in heauen onely.

But yet this holy Doctour goeth further (ſo that they may be aſhamed Augustin. ibide • s. of their party) and ſayth. Secundum hominem namque in terra erat, non in coelo (vbi nunc eſt) quando dicebat, nemo aſcendit in coelū niſi qui deſcendit de coelo, filius hominis qui eſt in coelo. That is to ſay, as touching his manhod he was in the earth and not in heauen (where he now is) when he ſayd, no man aſcendeth into heauen but he ye deſcended from heauen, the ſonne of man which is in heauē. Now I truſt you will be content and let the truth ſpred. For I am ſure it is not poſſible for you to auoyde it for he ſayeth, that as touching his manhode he was in the earth and not in heauen, when he ſpake thoſe wordes: & ſo proued that he was not in mo places at once then onely one place. For els yf S. Auſten had thought ye he could haue bene in mo places at once then one with his body, then might he not haue ſayd, that he was in earth and not in heauen. For then a man might ſone haue deluded hym & haue ſayde Auſten you can not tell, for he may be in euery place. But they that ſo thinke after S. Auſtens mynde, do take away ye truth of his naturall body, and make it a very phantaſticall body: from the which hereſie God deliuer his faythfull. Beſides this S. Auſten doth ſaye. Chriſtum Dominum nostrum vnigenitum DEI • ilium equalē patri, eundemque hominis filium, quo maior eſt pater, & vbique totum preſentem eſſe non dubites tanquam Deum, & in eodem templ • DEI eſſe verum DE ƲM, & in aliena parte coeli propter corpo ris modum. That is to ſay, doubt not Chriſt as touching his Godhead is in all places. but that Chriſt our Lord the onely begotten ſonne of God equall to the Father and the ſame being the ſonne of man wherin the father is greater, is hole preſent in all places as touching hys Godhed and dwelleth in the ſame temple of God, as God, and in ſome place of heauen for the conditiō of his very body. Here is it euident by S. Auſtens wordes that as touching his godhed he is in all places, and as touching his manhode he is onlye in heauen, yea and not that onely, but that he being in heauen as touching the meaſure, nature, condicion, and qualitye of his naturall body, is only in one certaine place in heauen, and not in many places at once. Thus much is proued out of S. Auſten.

Thys truth is not onely proued by S. Auſtens authoritie, but alſo by ye noble clerke Fulgentius which writeth on this maner. Ʋnus idem que homo Fulgentius. localis ex homine, qui est Deus immenſus ex patre, vnus idem que ſecundum bumanam ſubstātiam abſens coelo cum eſſet in terra, & derelinquens terram, cum aſcendiſſet in coelum. Secundum d •• inam vero immenſam que ſubstantiam, nec coelū dimittens cum de coelo deſcendit, nec terram deſerens, cum ad coelum aſcendit: Quod ipſius Domini certiſſimo ſermone poteſt cognoſci, qui vt localem ostenderet ſuam humanitatem, dicit Diſcipulis ſuis: Aſcendo ad patrem meum & patrem veſtrum, Deum meum & Deum veſtrum, De Lazaro quo que cum dixiſſet, Lazarus mortuus eſt, adiunxit dicens, & gaudeo propter vos (vt credatis) quoniā non erā ibi immenſitatem vero ſuae di • initatis oſtendens Diſcipulis dicit: Ecce ego vobiſcum ſum vſque ad conſummationem ſ • culi. Quomodo autem aſcendit in coelum niſi quia localis & verus eſt homo, aut quomodo adeſt fidelibus ſuis, niſi quia idē immenſus & verus Deus eſt. That is to ſay. The ſame one man is locall (that is to ſay, conteined in one place) as touchyng his manhode, which is alſo God vnmeaſurable from the father: the ſame one man as touchyng the ſubſtaunce of his manhode, was abſent from heauen, when hee was in earth, and forſakyng the earth, when he aſcended into heauen, but as touchyng his godly & vnmeaſurable ſubſtaunce neither forſoke heauen whē he deſcended from heauē, nor forſoke the earth, when he aſcēded vnto heauen. Which may be knowen by the moſt ſure word of the Lord which to ſhew his humanitie to be locall (that is to ſay, contained in one place onely) dyd ſay vnto his Diſciples. I aſcēd vnto my father and your father, my God and your God, of Lazarus alſo when hee ſayd, Lazarus is dead, hee ſaid further, I am glad for your ſakes (that you may beleue) for that I was not there. And agayne, ſhewyng the vnmeaſurableneſſe of his Godhead, Chriſt aſcended into heauen, becauſe he is locall and a very man. he ſayd vnto his Diſciples, behold I am with you vnto the worldes ende, how dyd he aſcende into heauen, but becauſe he is locall and a very man? Or how is he preſent vnto his faythfull, but becauſe he is vnmeaſurable & very God? Here may you conclude by the authority of this Doctour alſo, that Chriſtes body is onely in one place at once. For he ſaith, that Chriſt as touchyng his manhood is locall: that is to ſay, conteined in one place onely. And that hee proueth by the Scripture euen of Chriſtes owne woordes. Now if this be true (as my conſcience doth teſtifie, how ſo euer other men ſhall Iudge) then muſt it néedes folow that his naturall body can not be in the Sacrament. And the authoritie, I am ſure no man can auoyde, it is ſo playne.

Now as for his natural reaſōs be More. not worthy the reaſonyng. For firſt that the body of Chriſt vnglorified could no more be in ij. places at once then his owne can, becauſe he is a naturall body, as he is. I will not examine no cōpariſon betwen there ij. bodyes: but if Chriſt wold tell me that he would eche of both their bodyes to be in fiftene places at once, I would beleue hym, and would neuer aſke hym whether he would firſt glorifie them or not. But I am ſure glorified or vnglorified, if he ſayd it, hee is able to do it. For the matter is not impoſsible to God.

Truth it is, that if Chriſt ſo ſayd & in ſo ſaying ſo mēt, there is no doubt, Frith. but he were able ſo to do. But that he in déede ſo groſſely ment ye ſhall neuer proue. And in déede if he had ſo meant that hys owne body naturall ſhould haue continued in the Sacrament which is the meate of the ſoule through fayth, and not of the body by eatyng it, and may as well be eaten through faith although it remayne in heauen, as if it were here preſent to our mouthes: if I ſay he had ſo ment, thē wold he neuer haue geuē vs ſuch Scriptures as he dyd. For I ſay, that this groſſe imagination may not ſtād with the proceſſe of the Scripture whiche is receiued as it ſhall appeare by certaine textes.

1. Firſt where our Sauiour ſayth: ye fleſh profiteth nothyng. The waight The fleſh profiteth nothing. of thoſe woordes doth compell vs to vnderſtād our matter ſpiritually, for by this ſhort ſentence we are no leſſe plucked backe frō the carnall eatyng, thē was Nichodemus that he ſhould not once dreame of the carnall regeneratiō, when Chriſt ſayd vnto hym: that what ſoeuer was of yt fleſh was fleſh. For this is a playne concluſion, that when Chriſt ſayd, the fleſh profiteth nothyng, hee ment it euen of hys The fleſhe of Chriſt profiteth much if it be eaten with fayth. own fleſh that it could not profite (as they vnderſtode hym) to be eatē with the téeth. Albeit it doth much profite to bee ſlayne for our redemption and eaten thorough fayth. Whiche thyng we may do, although his natural fleſh be not in ye ſacrament. For I may as well beleue in hym (though he be in heauen) as if he were in earth and in the Sacrament, & before myne eyes. And that Chriſt ſpake theſe woordes of his owne body, it is playne by S. Auſtens wordes writyng vppon the ſame place: And therefore he ſayth, August. tract. ſuper 6. 〈◊〉 . that they muſt be vnderſtand ſpiritually, and addeth: if thou vnderſtand them ſpiritually, they are ſpirite and lyfe. And though thou vnderſtād thē carnally, yet neuertheles they are ſpirite and lyfe: But vnto thée they are not ſpirite and lyfe, which vnderſtandeſt not ſpiritually, thoſe things that I haue ſpoken.

Alſo Athanaſius ſayth. Spiritus est qui viuificat, caro nō prodest quic que verba Athanaſius 3. lib. qui dix. verb. quae ego locutus ſum, ſpiritus ſunt & vita. Nam & hoc loco vtrumquè de ſeipſo dicit carnem & ſpiritum, & spiritū ab eo quod eſt ſecundum carnem distinxit, vt non ſolum viſibile, ſed etiam inuiſibile quod in ipſo erat credentes diſcant, quod & ea quae dicit nō ſunt carnalia, ſed ſpiritualia. Quod enim comedētibus ſuffeciſſet corpus, vt totius mundi alimonia fiat? Sed ea propter meminit aſcenſus filij hominis in coelum vt illos a corporali cogitatione auelleret, & posthac diſcant carnem dictam cibum coelestem ſuperne veniētem & ſpiritualem alimoniam quā ipſe det, nā quae locutus ſum (inquit) vobis spiritus ſunt & vita. That is to ſay, it is the ſpirite that quickeneth, the fleſhe profiteth nothyng: the wordes whiche I ſpeake vnto you, are ſpirite & lyfe. For in this place alſo hee meaneth both of his owne fleſhe and his owne ſpirite, & he deuided the ſpirite from the fleſh: that they might know through fayth not onely ye viſible part but alſo ye viſible part ye was in hym, & alſo that the wordes which he ſpake were not carnall, but ſpirituall. For what body ſhold haue ſuffiſed to haue ben the meate of all yt world? And euē therfore dyd he make mention of the Aſcenſion of the ſonne of man into heauē, that he might withdraw them frō the bodley imagination, that they might hereafter learne, that the fleſh was called heauenly meate which cō meth from aboue and ſpiritual meate whiche hee would geue. For (ſayth Chriſt) the wordes that I haue ſpokē vnto you, are ſpirite and lyfe. Here you may ſée that Chriſt ſpake it of his owne fleſhe, and ment playnly that it dyd nothyng profite, as infidelles dyd vnderſtād hym. For els it geueth life, as it is receiued of the faythfull in a myſterie. For as Bartram ſayth, in l •… ram. this myſterie of the body and bloud, is a ſpiritual operation which geueth The bread and wyne in the Sacrament why they are called myſteries. lyfe. Without the whiche operation thoſe myſteries do nothyng profite, for ſurely (ſayth hee) they may féede the body, but the ſoule they can not féede.

2. Beſides that the Scripture ſayth, that, that entreth in by ye mouth doth not defile a man, for as Chriſt ſayth, it is caſt forth into the draught. And by the ſame reaſon it foloweth that it doth not ſanctifie or make a man holy. But the Sacrament entreth in by the mouth: therfore it doth folow that (of it ſelfe) it doth not ſāctifie or make holy, & of this text ſhould folow two inconueniences, if the Sacrament were the naturall body of Chriſt. Firſt it ſhould folow that the body of If the Sacrament of the body of Chriſt, were his natural body, thē note what inconueniences muſt folow Chriſt ſhould not ſanctifie the faythfull becauſe it entreth in by yt mouth. And agayne it ſhould folow, that the body of Chriſt ſhould be caſt out into the draught, whiche thyng is abominable. Wherefore it muſt néedes folow, that the Sacrament can not be hys naturall body.

3. Furthermore Chriſt would not ſuffer that deuoute woman which of loue ſought hym at hys ſepulture, to touch hys naturall body, becauſe ſhe lacked a poynt of fayth, and dyd not count hym to be equall with hys father. And much more it ſhall follow The wicked may not nor can not eate the body of Chriſt. that the wicked which haue no fayth nor loue towardes hym, ſhall not be ſuffered to eate hys fleſhe with theyr téeth, and ſwallowe it into their vncleane bodyes: for that were much more then to touch hym. And yet notwithſtandyng they receaue and eate the Sacrament. Wherupon it ſhould follow, if the ſacrament were hys naturall body, that they ſhould in deede eate hys body: which thyng may be counted a blaſphemye agaynſt God. Moreouer Chriſt ſayth, he that eateth my fleſhe & drinketh my bloud, dwelleth in me and I in hym. Now we The wicked eate the Sacramēt, but yet dwell not in Chriſt. know right well that the wicked doe eate the Sacrament, and yet neither dwell in Chriſt, nor Chriſt in them. Wherefore it muſt followe that the Sacrament is not the very fleſhe of Chriſt. And ſurely I can not excuſe them of blaſphemye, which ſo directly contrary Chriſtes wordes.

How can you auoyde theſe textes which Chriſt ſpeaketh vnto hys diſciples ſaying: yet a little while am I Iohn. 6. with you, and then I depart to hym that ſent me. And agayne: It is expedient Iohn. 6. for you that I depart. For excepte that I departe, that comforter ſhall not come vnto you. And agayn he ſayth: I forſake the world and go Iohn. 6. Math. 26. Mark. 14. Iohn. 12. to my father. And to be ſhort he ſaith: Poore men ye ſhall euer haue with you, but me ſhall you not euer haue. Now we know right well that hys Godhead is in all places, and that as touchyng hys Godhead hee forſooke not the world, when he aſcended vnto his father. Wherfore it muſt nedes follow that he forſooke it as touching hys fleſhe and manhode. And thereto agréeth the expoſitions of S. Auſten and Fulgentius before alleaged, yea and al other old faithful fathers. Now if he haue forſaken the world as touching the preſence of hys naturall fleſhe and manhode (as all Doctors define) then ment he not that hys naturall fleſhe ſhoulde be preſent in the Sacrament, to bee eaten with our téeth: And therfore though Chriſt ſo tell you, yet muſt you take hym as hee meaneth, or els you be begyled. For if ye thinke that God both maye and will fulfill and verifye all thynges accordyng to the letter as he ſpeaketh them, I may call you an obedient mā, as S. Bernard doth hys Monk Adam. And may ſay (as he doth) that if that be the right way, ſo ſimply to receaue all thyng, we may put out the texte of Scripture which warneth vs to be wiſe as Serpentes. For the text following is ſufficient, which biddeth vs to be ſimple as Doues.

Why doth your maſterſhip graunt a neceſſary allegorye, whē Paul ſayth, Chriſt is a ſtone, or whē Chriſt ſayth that he is a doore? The ſcripture ſayth hee is both twaine, and ſyth God ſo ſayth, he is able ſo to make it. And therfore by your reaſon we ſhall nede none allegorye in all ſcripture, and then he that is moſt ſimple and fooliſh, may be counted moſt faythfull. And ſo ſhall we néede no faythfull fathers to expoūd the text, but it ſhall be moſt merite, to beleue the letter. Thys I denye not, but that God coulde haue done it if he had ſo intended, when he ſpake the wordes: But now ye ſcripture ſtandyng as it doth, I thinke he can not doe it. As by example: I thinke that God by the bloud of hys ſonne Chriſt myght haue ſaued all men, both faythfull and vnfaythfull, if he had ſo intended, and that it had ſo pleaſed hym. But now the Scriptures God may do all thing but yet ſo as he cānot denye hys truth, neither reſtore virginitie. &c. Iohn. 3. ſtandyng as they do, I ſay hee can not doe it, and that it is impoſſible for hym. For then he might make hys ſonne a lyer which ſayth: He that beleueth not is damned. And againe: He that beleueth not ſhall not ſée life, but the wrath of God abydeth vpon hym. And euen as it is impoſſible to ſtand with the proceſſe of Scripture, (wherin God hath declared his will) that the vnfaythfull ſhoulde be ſaued although God might haue done it at the firſt if he had ſo would. Likewiſe it is impoſſible, the Scriptures ſtanding as they do, that the naturall body of Chriſt ſhoulde be preſent to our The naturall body of Chriſt is not preſent to our teeth in the Sacrament. téeth in the Sacrament. And as for our fayth, it néedeth not to haue hym preſent in the bread. For I may as wel eate him and drinke him through fayth, that is to ſay, beleue in hym, as though he were as preſent in the Sacrament, as he was hanging on the Croſſe.

1. And becauſe you ſay, that my naturall reaſons be not worth the reaſoning. I will alledge you ſome moe, to ſée what you can ſay to them. Firſt Argumēts to proue that Chriſtes naturall body is not in the Sacramēt of his body and bloud. euery ſacrament is the ſigne of an holy thyng: but the ſacrament of the altar is a ſacrament (as all faythfull mē confeſſe) ergo it muſt follow that the ſacrament of the altar is the ſigne of an holy thyng. Now if it be the ſigne of an holy thyng, then it is not the holy thyng it ſelfe which it doth ſignifie and repreſent. Why ſhoulde we then feare, to call that bread a figure, that is to ſay, a ſacrament of that holy body of our Lord and Sauiour.

2. Beſides that I woulde know of what neceſſitie or profite hys fleſhe muſt be preſent in the ſacrament. For the preſence of hys fleſhe can no more profite vs, then doth the remēbrance of hys body, but thys remembraunce may as well be done by the ſacramēt, as though hys bodye were preſent. And therefore • ith God and nature make nought in vayne, it followeth cōſequently, yt his naturall fleſh is not there, but onely a memoriall therof.

3. Furthermore the end and finall cauſe of a thyng is euer better then thoſe thynges which are prouided for the end (as the houſe is better then the lyme, ſtone, and timber, which are prouided for the houſe) but the ende and finall cauſe of the ſacrament is the remembraunce of Chriſtes body: and thereupon it muſt followe that if the ſacrament be hys naturall bodye, that the remembraunce of Chriſtes body ſhould be better then hys body it ſelfe. Which thyng is to be abhorred of all faythfull men.

4. It were fondnes to fayne that the ſoule did otherwiſe eate then do the Angels in heauen, and their meate is only the Ioy and delectation that they haue of God and of his glory, and euen ſo doth the ſoule which is here vpon the earth eate through fayth the body of Chriſt which is in heauen. For it deliteth and reioyceth whiles The ioyfull eatyng of Chriſt, is • y fayth. it vnderſtandeth through fayth, that Chriſt hath taken our ſinnes vpon him, and pacified the fathers wrath. Neyther it is neceſſarie that for that or for this cauſe, that his fleſh ſhould be preſent. For a man may as well loue and reioyce in the thing, which is from him & not preſent, as though it were preſent by hym of that manner.

5. Moreouer the bread is Chriſtes body, euen as ye breaking of ye bread is the death of his body. Now the breaking of bread at the maundy is not the very death of Chriſtes body, but onely a repreſentatiō o • the ſame (al be it the minde through fayth doth ſpirituallye behold his very death) & euen likewiſe that naturall bread is not the very body of our Lord, but only a ſacrament, ſigne, memoriall, or repreſentation of this ſame, albeit through the moniſion therof ye mynde through fayth, doth ſpiritually behold the very body: And ſurely therof if a man be faythfull, the ſprite of God worketh in his hart very ſwéetely at his communion.

6. Finally, it was not lawfull to eate or drinke the bloud not onely of man but alſo of a brute beaſte, and the Apoſtels them ſelues moued by ye rule of Charitie, did inſtitute y• mē ſhould abſtayne from bloud, ſomewhat ſau • ring the infirmitie of y• Iewes. Now The Apoſtles did orde •… e that we ſhould abſteine frō bloud, meaning all natural bloud. if the Apoſtels had taught (as ye do) that in the ſacrament his very fleſhe and bloud is eaten and dronke with the téeth and mouth of faythfull and vnfaythfull, what could haue bene a greater occaſion to haue excluded the Iewes from Chriſtes fayth euen at once? Thinke you that Apoſtles would not haue bene to ſcrupulous to haue dronkē his very bloud? ſeing it was ſo playne agaynſt Moſes lawe if they had vnderſtand hym ſo groſſely as ye do? Peter had a cloth ſent Actes. 10. downe from heauen, in which were all manner of beaſtes forbidden by ye law, and was commaunded to ſlay & eate them. And he aunſwered, God The wyne in the Sacrament is no naturall bloud. forbid for I neuer eate any vncleane thing, meaning therby that he neuer eate any thing forbidden by the law. Wherof it muſt néedes follow that either he neuer recei • ed the ſacramēt (whiche is playne falſe) or elles that hee more ſpiritually vnderſtode the wordes of Chriſtes maundie, then ye falſlye fayne. For it was plainely forbidden by the law, to eate or drinke any maner of bloud. And I know Obiection. but one reaſon that they haue which they count inſoluble: how • e it by Godes grace we ſhall ſone auoyde it. There reaſon is this, Paule ſayth, he that eateth and drinketh this ſacrament vnworthely, ſhall be gilty of the body and bloud of the Lord. Now ſay they, how ſhould they be gilty of the Lords body and bloud which receiue it vnworthely? except it were the very body and bloud of the Lord?

This argument I ſay, is very weake and ſlender. For I can ſhew Solution. many examples by the which it may be diſſolued for he that deſpiſeth the kinges ſeale or letters offendeth agaynſt his owne perſon, and yet the letter or ſeale is not his owne perſon. He that violently plucketh downe his graces armes or breaketh his broade ſeale with a furious minde or violence, committeth treaſon againſt his owne perſon. And yet his armes To pull downe violently the kynges armes is treaſon agaynſt hys owne perſon, and yet the armes are not the kinges perſon. and broad ſeale are not his owne perſon. He that clippeth the kings coyne committeth treaſon againſt ye kynges perſon and the common wealth, and yet the mony is neither his graces perſon nor the common wealth. And therfore your argumēt is but weake and ſlender For euen as a man doth offende againſt the princes perſon by diſpiſing his armes, ſeale or letters, So doth a man offend agaynſt Chriſtes body and bloud, by abuſing the ſacrament of his body and bloud, although he be not there preſent, as ye kinges perſon is not preſent in his armes, ſeale or letters.

Beſides that S. Paule ſaith that euery man which prayeth or prophecieth with couered hed ſhameth his hed and his hed is Chriſt: ſhall we therfore Imagin that Chriſt is naturallye in euery mans hed? as your argument cōcludeth For ſoth that were a prety phantaſie. Finally S. Auſten To be negligent in the hearyng of the word of God is a great offēce ſayth y• he doth no leſſe ſinne which negligently heareth ye worde of God then doth the other whiche vnworthely receiueth ye ſacrament of Chriſtes body & bloud. Now if this be true, then is your reaſon not worth a riſhe For Chriſtes naturall body is not in ye word which is preached, as all men knowe. And yet he ſinneth no leſſe that negligently heareth it, then doth he, that vnworthely receiueth the ſacrament. And thus you ſee their inſoluble argument eaſely diſſolued.

¶ But now muſt this yong man conſider againe that him ſelfe confeſſeth, M. More. that the cauſe for which him ſelfe ſayth that Chriſt in ſo ſaying did ſo meane, is becauſe that if he ſhould haue ment ſo, it was impoſſible to God to bring his meaning about: that is to ſay, that Chriſtes body might be in two places at once. And therfore but if he proue that thing impoſſible for God to doe, els he confeſſeth that God not onely ſayd it but alſo mēt it in dede. And yet ouer this, if Chriſt had neuer ſayd it, yet doubtted I nothing, • ut he is able to doe it, or els were there ſ • m what that he could not doe: And then were God not almighty.

Here M. More would myre me wt his ſopheſtrie, and with wiles would Frith. winne his ſpores. For as he before did diſcant on theſe wordes, can and impoſſible, and would haue made men beleue that I ment it could not be, becauſe it could not be by reaſon and that I ment impoſſible becauſe reaſon could not reache it. So now he diſputeth with lyke maner of ſophiſtication cōcluding that I confeſſe that it is impoſſible and can not be, becauſe that if God ſhould haue ment it was impoſſible for God to bring his meaning about. Deare bretheren M. More is a quarelyng brabler. this babelyng is ſufficiently diſcuſed all ready. For I ment not that it was impoſſible For God to bring it about If he had ſo ment, but I meant that it is impoſſible to ſtand with the proceſſe of the ſcripture which we haue receyued. And I ſaye more ouer, that though it was poſſible for God to haue done it (if it had pleaſed hym) yet now the ſcripture thus ſtanding, it is impoſſible for him to do it for then he muſt make his ſonne a lyar. And I ſay, that if he had ſo ment as the letter ſtandeth, that he would thē haue geuen vs other ſcripture, and would not haue ſayd that he muſt depart to him that ſent him, with other textes as are before rehearſed.

And where M. More ſayth that if there were ſumwhat y• he could not doe, than were God not almighty. I ſay it is a ſhame for our prelates that they haue gotten ſuch an ignorant procture to defend them. And I am M. More an ignoraūt proctor, for the Clergy. ſure that they them ſelues could haue ſayd much better: for els how ſhould they inſtructe other and leade them in the right way? if they them ſelues were ſo rude and vnlearned, ſhould they not know what this meaneth ye God is almightie which is a peece of the firſt article of our Crede, then how ſhould there ſhip haue haue any ſure flight? More thinketh that God is cauled almighty, becauſe he can do all things. And then indéed • it ſhould follow that he were not almightye for all thinges he can not do, he can God is almighty, and yet cannot doe all thynges. not ſaue the vnfaythfull, he can not reſtore virginitie once violate, ſayth S. Thomas. and alſo (as I remember) S. Hierome writyng of virginitie vnto Paule and Euſtochium: he can not ſinne ſayth Dunce: he can not deny hym ſelfe ſayth S. Paule. 2. Timo. 2. Now if this mans leraning were alow • d thē might not God be almightye, becauſe there is ſomewhat yt he can not doe: but they that are acuſtomed with ſcripture, do know that he is called almightye, not becauſe he can doe all things: but becauſe there God is ſaid to bee almighty becauſe there is no ſupenour power aboue hym, and he can do all that he wil. is no ſuperiour power aboue hym, but that he may doe all that he wyll: and all that his pleaſure is to doe that may he bring to paſſe, and no power is able to reſiſt hym, but he hath no pleaſure nor will to make hys ſonne a lyer nor to make hys ſcripture falſe, and in dede he may not doe it. And yet notwithſtanding he abideth almighty, for hee may doe all that hee will.

Then M. More touching the reaſon M. More. of repugnaunce ſayth, that many thynges may ſeme repugnaunt both to him and me which thinges God ſeeth how to make them ſtād together well inough, and addeth ſuch blynd reaſons of repugnaūce as induce many men into a great errour: ſome aſcribyng all thyng vnto deſtiny without any power of mās frewill at all, and ſome geuing all to mans owne will, and no foreſight at all to the prouidence of God, and all becauſe the poore blynd reaſon of man can not ſee ſo farre, as to perceiue how Gods preſcience and mans frewill can ſtand together, but ſeeme clearely to be repugnaunt.

As for hys digreſſion of mans fréewill Frith. I will not greatly wraſtle with hym. But thys one thyng I may ſay, that if the ſonne of God deliuer vs, then are we very frée. And where the Iohn 8. 2. Cor. 3. ſpirite of God is, there is fréedome: I meane not freedome to doe what you will, but freedome from ſinne, that we may bee the ſeruauntes of righteouſnes. But if we haue not the Roma. 6. ſpirite of Chriſt, then will I ſay with S. Auſten, that our freewill is wretched, and cā do nought but ſinne. And Aug. de ſpiritu & litera. as touching ſuch textes of repungnancy, if they be ſo diffuſe that mans reaſon, (which is the light of hys vnderſtanding) can not attayne to ſet them together, then were you beſte to make them none articles of our fayth. For I thinke as many as are neceſſary vnto our ſaluation, are contayned The articles in our Creede are as many as are neceſſary for our ſaluation. in the Crede which I thinke euery man beleueth. I beſech you lay no bigger burthen vpō vs then thoſe faythfull fathers dyd which thought that ſufficient. And then I am ſure, we ſhould haue fewer heretikes. For I neuer heard of hereticke that euer helde agaynſt any article of our crede, but all that ye defame, by thys name, are onely put to death, becauſe they ſay that we are not bound to beleue euery poynt that the lawes and tyrannye of the clergie allowe & maintayne. Which thyng how true it is (bleſſed be God) is meetely well knowen already. For els had I and many moe bene dead ere thys day.

I wot well that many good folke M. More. haue vſed in this matter many fruitfull examples, as of one face beholden in diuers glaſſes, and in euery peece of one glaſſe broken into twentie: and of one word cōming whole to an hūdreth eares at once: and the ſight of one little eye preſent and beholding an whole great countrey at once, with a thouſand ſuch maruells moe, ſuch as thoſe that ſee them dayly done (and therfore maruell not at them) ſhall yet neuer be able, no not thys younge man him ſelfe, to geue ſuch a reaſon by what meane they maye bee done, but that he may haue ſuch repugnancy layd agaynſt it, that he ſhall be fayne in concluſion (for the chiefe and moſte euident reaſon) to ſaye, that the cauſe of all thoſe thynges is becauſe God that hath ſo cauſed them to bee done, is almighty of hym ſelfe, and may doe what hym lyſt.

As touching the examples that M. More doth here alledge, I may ſoone Frith. make aūſwere. For they that are like our matter, make cleane agaynſte hym, and the other can not make for hym. The glaſſe I graunt is a good example, for euen as the glaſſe doth repreſent the very face of man ſo doth this Sacrament repreſent the very body and bloud of Chriſt. And like as euery péece of the glaſſe doth repreſēt The glaſſe that repreſenteth the face, is not the face. that one face, ſo doth euery péece of that Sacramēt repreſent that one body of Chriſt. But euery mā knoweth right well that though ye glaſſe repreſent my face, yet the ſubſtaunce of the glaſſe is not my very face, neither is my very face in the glaſſe. And euen ſo though the Sacrament doe repreſent the body of Chriſt, yet the ſubſtaunce The body of Chriſt is no more in the Sacrament then my face is in the glaſſe of the Sacrament is not hys very body, no more then the glaſſe is my face, neither is his very body in ye Sacrament, no more then my very face is in the glaſſe and thus this exā ple maketh well for vs. And for that one word comming whole to an hundreth eares, I ſay that worde is but a ſounde and a qualitie and not a ſubſtaunce, and therfore it is nothyng to our purpoſe, and can not be likened to Chriſts body which is a ſubſtaūce. And as concernyng the ſight of the litle eye, I ſay that though the eye diſcry and ſée an whole countrey, yet is not that whole coūtrey in the eye: but as the countrey is knowen by ye ſight of eye (though the countrey be not in it), ſo is the death of Chriſt and hys bodye breakyng and bloude ſhedyng Chriſtes deathe and body breakyng, is knowen by the Sacrament & yet it is not the naturall body of Chriſt. knowen by the Sacrament, though his naturall body be not in it. And thus his exāples make nothyng with hym, but rather much agaynſt hym. And where hee ſayth that the young man hym ſelfe can geue hym no reaſō, by what meane they may be done: I may ſay vnto hys maſterſhyp, that whē I was ſeuen yeare yonger then I am this day, I would haue bene aſhamed if I could not haue geuen an euident reaſon at the Auſtens in Oxford before ye whole Ʋniuerſitie. And albeit I now vouchſafe, not to ſpend labour and paper about Ariſtotles doctrine, yet haue I ſo much touched hys examples, that he may be werye of them.

Alſo I can not ſee why it ſhoulde be more repugnaunt that one body M. More. may be by the power of God in two places at once, then that two bodyes may bee together in one place at once. And that poynte I thinke this young mā denieth not.

The beyng of our body in two places at once is againſt nature, & Scripture Frith. cā not alow it. But that two bodyes ſhould bee in one place ſéemeth more reaſonable. For I haue good experience that though my body cā not be in two places at once (both in the Tower and where I would haue it Frith ſpeaketh mer • ly. beſide) yet bleſſed be God in this one place, I am not without cōpany. But if M. More meane that in one proper and ſeueral place, may be two bodies at once, that I will deny, till he haue layſure to proue it. And yet at the length I am ſure, his proue ſhall not be worth a poodyng pricke. For I am ſure it muſt bee, Ratione poroſitatis vt in igne & ferro: nam penetrationem dimenſionum nunq probabit. And then he is as neare as he was before.

Now his laſt reaſon with whiche M. More. he proueth it impoſsible for the body of Chriſt to bee in two places at once, is this: you cā (ſayth he) ſhew no reaſon why he ſhould be in many places at once & not in all. But in all places he can not be. Wherefore we muſt conclude that he can not be in many places at once. This is a maruelous concluded argument. I am ſure that euery childe may ſoone ſee that this conſequēt cā neuer folow vpon theſe two premiſſes of this antecedent.

When I made this reaſon & compiled my treatiſe I had no regard to Frith. the cauillations of ſutle Sophiſters: for I thought no Sophiſters ſhould haue medled with that meate. But neuertheleſſe ſith nowe I perceiue that they principally are pouryng on it, ſéekyng ſome pray to ſet their teeth a woorke. In this booke I haue ſomewhat prouided for them, and haue brought ſuch hard bones, that if they be to buſie, may chaunce to choke thē. And yet is not the Argument ſo feble as he fayneth. For the firſt part (if he lyſt to conſider the ſenſe and mynde, and bee not to curious) where I ſay that they can ſhew no reaſon why hée ſhould bee in many places and not in all, is thus to be vnderſtand of wyſe men, that the very reaſon and cauſe, that he ſhold be in many places, muſt be, becauſe y• body is ſo annexed with the Godhead, that it is in euery place as the Godhead is. This I ſay muſt be the cauſe and reaſon of his beyng in many places. And neither you nor no man els can iuſtly aſſigne any other. Now of this maior or firſt propoſition thus vnderſtand, doth the cō cluſion folowe directly. For if this ſhould be ye cauſe (as they muſt nedes graunt). And this cauſe proued falſe by Scripture: then muſt they néedes graunt that the thyng whiche ſo foloweth of this cauſe, muſt néedes be falſe. And ſo is my purpoſe proued, & they concluded. As by example, the Aſtronomers ſay: that the naturall Aſtronomers ſay that the naturall courſe of the Sunne is from the Weſt to the Eaſt. courſe of the Sunne is frō the weaſt to the Eaſt. Now if a mā ſhould aſke them what is then the cauſe that we ſée hym dayly take the cōtrary courſe, from the Eaſt to the Weaſt agaynſt hys nature, they aunſwere. Becauſe the hygheſt ſphere (whoſe courſe is from the Eaſt to the Weaſt) with his ſwift mouyng doth violently drawe the inferior ſpheres with hym. This is the cauſe that they alleage, and no man can aſſigne any other. And now ſith I cā proue this ſenſe falſe by ſcripture. And S. Auſten (for Scripture ſayth that ye ſphere is faſtened Hebr. viij. chap. And S. Auſten expoundyng that text improueth the Aſtronomers whiche affirme that it moueth, ſith I ſay, this cauſe is proued falſe by ſcripture, they muſt néedes graūt that the thyng whiche foloweth of this cauſe muſt néedes be falſe. And ſo we may conclude againſt them all, that the naturall courſe of the Sunne is not frō the Weaſt to the Eaſt (as the Aſtronomers ſay). But contrary from the A concluſiō agaynſt the Aſtronomers. Eaſt to the Weſt. And lykewiſe ſith the cauſe that Chriſtes body ſhould be in many places, is aſſigned of learned men to be, becauſe hys body is ſo annexed with the Godhead (which is in euery place) that it is alſo in all places with it, & no man can aſſigne any other. And that this cauſe is proued falſe by Scripture, for when the women Mark. 14. ſought Chriſt at his graue, an aungell gaue the aunſwere that hée was not there. But if his body had bene in euery place, then the aungell lyed. Alſo Chriſt ſayd vnto his Diſciples Luke. 16. of Lazarus which died at Bethania. Lazarus is dead. And I am glad Iohn. 11. for your ſakes (that you may beleue) becauſe I was not there. Now if hys body were in euery place as is the Godhead, then Chriſt ſayd not truly, when he ſaid he was not there. Therfore ſith (as I ſayd) this is the cauſe aſſigned, & yet proued falſe by Scripture, Chriſtes body is in one place onely. they muſt néedes graūt, that the thyng whiche foloweth of this cauſe, muſt alſo néedes be falſe. And ſo we may cōclude againſt thē all, ye Chriſts body is in one place onely. And now you may ſée how my conſequent foloweth the premiſſes.

For he can no further conclude, but that we can ſhewe no reaſon M. More. why he ſhould be in many places at once. What had he wonne by that? might he then conclude therupon, that he could not be in many places at once? As though it were not poſſible for God to make his body in two places at once, but if we were able to tell how, and why, and wherby, and ſhewe the reaſon.

How far I can conclude is ſhewed Frith. immediatly before. For though of the bare wordes as ye toke them, it was hard to conclude any thyng, yet haue I now declared them, and ſo farre cō cluded, that you cā not auoyde them. And where he ſayth, that though they can ſhew no reaſon, yet I had wonne nought by it: I thinke he woulde be angrye if I ſhould ſo aunſwere. But ſurely they are in good caſe, for it is inough for them to ſay, thus it is, and néede neuer to ſhew any cauſe or reaſon What ſoeuer the Papiſtes ſay, that muſt ſtand for reaſon. why they ſo ſay. For they are the Church and can not erre: ſo that if they teach contrary thynges, yet all is good inough. And whē they ſée that no mā can make the Scriptures to agrée with their doctrine, then they ſay, that theyr doctrine is true inough, but no man can vnderſtand the Scripture. And though the ſcripture ſeme neuer ſo repugnant both to them and to vs, yet God ſeeth well inough (ſay they) how to ſet them together, and it is poſſible for God to make it agree though they cānot tell how. But this doctrine hath longe inough deceaued vs: For men haue ſeene to long with your ſpectacles, yet now (thankes be to God) they begin to ſee with their owne eyes. And as touching how thys matter was poſſible to God, and how it is not poſſible, is ſufficiently declared before to al that liſte to loke.

How beit as for me (though I be not bounden to it) I am content M. More. yet to proue, that God may make the body of Chriſt to be in all places at once. And becauſe this yong mā coupleth that propoſition with the other: ſo will I doe to. And I proue therefore that God cā make his body be both in many places at once, and in all places at once, by that that he is almightie, and therefore can do all thing.

Now is the good man in hys olde Frith. dreame agayne, & thinketh that God is called almightie, becauſe he can do all thinges. And then in dede it ſhould followe that he were not almightye. More harpeth vppon a falſe ſtring. For all thynges he can not do, he can not ſaue the vnfaithfull, he can not reſtore virginitie once violated, hee can not ſinne, he can not denye him ſelfe. Now if thys mans learning were allowed, then myght not God be called almighty, becauſe there is ſome what that he can not doe. But they that are accuſtomed with ſcripture, do know that he is called almighty, not becauſe he can not do all thynges, but becauſe there is no ſuperiour power aboue hym, but that he may doe all that hee will, and all that hys pleaſure is may he bring to paſſe. But he hath no wilpleaſure nor power to make hys ſōne a lyer, and to make hys Scripture falſe, and yet notwithſtandyng he abydeth almighty and may do what he will. And euen as it is impoſſible to ſtand with the proceſſe of the Scriptures (wherin God hath declared his will) that the vnfaythfull ſhoulde bee ſaued (although at ye firſt God might haue done it, if he had ſo would) likewiſe it is impoſſible (the Scriptures ſtanding as they do) that the naturall body of Chriſt ſhoulde bee preſent to our teeth in the Sacrament. And as for our fayth it needeth not to haue hym preſent in the bread: For I may as well eate him & drink him, through fayth (that is to ſay, beléefe in hym) though he continue ſtill in heauen, as though he were as preſent in the Sacrament, as he was hangyng on the croſſe. But yet hys maſterſhip hath left one thyng vnproued, and that is euen the pith of hys purpoſe. For though hee had proued (as hee hath not) that God by hys almightynes More ſaith that God may do all thyngs, but he doth not proue that he hath ſo done. myght make Chriſtes body in many places, and in all places, and in the Sacrament, yet he forgotte to proue that God hath ſo done. And therfore albeit I dyd graunt hym (as I will not) that he myght ſo do, yet thereof it doth not followe, that he hath ſo done in déede. For God may do many thynges which he doth not. And therefore hys argumēt doth not proue hys purpoſe. Now if he do but thinke that God hath ſo done, I am well pleaſed and will not put hym to the payne to proue it. For anone ye ſhall ſee hym ſo intangled in briers, that he ſhall not witte where to become.

But yet thys young man goeth about to proue the poynt by ſcripture. M. More. For except we graūt him that point to be true, he ſayth that els we make the angell a lyer that ſayd, he is not here, and alſo that els we make as though Chriſtes body in his aſcenſion did not goe vp in the cloud into heauen from earth, but onely hid him ſelf in the cloud, and playeth bo peepe, & taried beneath ſtill. Here in the end he forgetteth him ſelfe ſo foule, that when he was a young ſophiſter, he would I dare ſay, haue bene full ſore aſhamed ſo to haue ouerſeene him ſelfe at Oxford at a peruiſe. For ye wotte well that thing which he ſayth, & which he muſt therfore proue, is that the body of Chriſt can not be in euery place at once by no meane that God could make. And the textes that he bringeth in for the proofe, ſay no further but that he was not in all places at once.

There are two thinges diſputed betwene M. More and me: the one Frith. is, whether God can make the body Two thinges diſputed betwen More and Frith. of Chriſt in many places, and in the Sacrament. And thereto hys maſterſhip ſayth ye: For God is almightye and may do all things. And I ſay nay, and affirme that God is not called almightie becauſe he may do all things, but becauſe he may do all that he will, and I ſay that he will not make hys ſonne a lyer, nor hys ſcripture falſe, and that he can not do it and yet abydeth almightye. The other thyng is thys, whether he haue done it or not. For albeit I did graunt hym that it were poſſible, yet is he neuer y• nere, except the other cā proue that he hath done it in deede, or els thinke that God hath ſo done. For as I ſayd God can doe many thinges which he doth not. And ye controuerſie of thys doubt is reſolued by the Angell and Scripture, which (as M. More graunteth hym ſelfe) proueth that he was not in all places at once. And thereof it • olloweth, that God hath not done it, although it be poſſible. And ſo is hys maſterſhip at a poynt. For if I ſhould graūt it neuer ſo poſſible, yet if ſcripture proue that it be not ſo in deede, then is he neuer the neare hys purpoſe, but much the further from it. And thys is euē it that I ſayd before: that it was not poſſible to ſtand with the proceſſe of the Scripture which we haue receaued. And now hys maſterſhip hath graunted it hym ſelfe, which you may be ſure he would not haue done if hee coulde otherwyſe auoyde it. And here you may ſee how ſore I haue ouerſéene my ſelfe.

God forbid that any man ſhould More. be the more prone & ready to beleue this yong man in this greate matter, becauſe he ſayth in the beginning that he will bring all men to a concord & a quietnes of conſcience. for he bringeth men to the worſt kinde of quietnes that may be deuiſed when he telleth vs as he doth, that euery man in this matter, may without perell beleue which way he liſt, Euery man may in euery matter without any counſell, ſone ſet hym ſelf at reſt, if he liſt to take that way and to beleue as he liſt him ſelfe, & care not how. But and if that way had bene ſure S. Paule would neuer haue ſhewed that many were in perill of ſicknes and death to, For lacke of diſcerning reuerently the body of our Lord in that ſacrament when they came to receiue hym.

When Chriſt ſhould depart this world and go to his Father he gaue Frith. his deſciples a commaundement that Iohn. 15. they ſhould loue ech other, ſaying by this ſhall all men knowe, that ye are Chriſtes badge is loue. my diſciples, if you loue ech other, as I haue loued you. This rule of charitie wolde I not haue broken, which notwithſtanding is often in Ieopardie among faythfull folke, for this ſacrament of vnitie, This thing conſidered, I thought neceſſarie, to aduertiſe both parties to ſaue this rule of charitie, and proued in ye firſt chapter of my treatiſe, that it was That the ſacrament is the naturall body, is none article of our fayth neceſſary to be beleued vpon payne of damnation. no article of the fayth neceſſary to be beleued vnder payne of damnatiō and therfore that they were to blame that would be contencious for the matter. For ſith it is no article of the fayth, that may lawfully diſſent without all Ieoperdye: & néede not to breake the rule of charitye, but rather to receiue the other like pore brethren. As by example, Some thinke that the mariage betwéene our moſt redoubted prince & Quéene Katerine is lawfull & may ſtand with y• lawes of God: & ſome thinke that it is vnlawfull and ought to be diſanulled. now if we ſhould for this matter breake the rule of charitie, and euery man hate his neighbour that would not thinke as he doth, then were we greatly to blame and in Ieoperdie of condemnation. This I ſay I proued in ye firſt chapter againſt which More maketh no buſines, and improueth it not, whereby you may ſoone gather that it is very true. For els ſith his maſterſhip ſo laboureth in theſe other pointes, he would not haue left y• vntouched, you may be ſure. This is the concorde that I woulde bring them vnto. And as touching quietnes of conſcience, I haue knowne manye that haue ſore bene combred with it And among all, A certaine maſter of arte which died in Oxford confeſſed vpon his death bed, that he had wept lying in his bed an hundreth nyghtes within one yeares ſpace, becauſe he coulde not beleue it. Now if he had knowne it had bene no neceſſarye article, what comfort & quietnes ſhould it haue bene vnto hym. Furthermore euery man can not ſo quiet him ſelfe, as M. More Imagineth. For there are many that thinke them ſelues no ſmall fooles, which when they haue receiued ſome fooliſh ſuperſtition, eyther by their owne Imagination, or by beleuing their goſſepes goſpel and olde wiues tales by and by thinke the contrary to be deadly ſinne, and vtterly forbidden by Chriſtes Goſpell. As by example, I know an houſe of Religion, wherein is a perſon that thinketh it deadly ſinne, to go ouer a Superſtition. ſtrawe if it lye a croſſe. And if their be on the pauement any paynted picture or any Image grauen on a dead mans graue, he will not tread vpon it, although he ſhould goe a forelong about. What is this but vayne ſuperſtition wherewith the conſcience is combred and corrupted? May not this be wéeded out with the word of God, ſhewing hym that it is none article of the fayth ſo to thinke, & then to tell hym that it is not forbidden by the ſcripture, and that it is no ſinne? Now albeit his conſcience be ſo cankerd that the ruſt will not be rubbed out? yet with Gods grace, ſome other whom he hath enfecte with the ſame may come agayne to Gods word and be cured full well, which ſhoulde neuer haue bene able to quiet thēſelues And likewiſe there are ſome which beleue as your ſuperſtitious hartes haue informed them, and theſe can not quiet thēſelues, becauſe they beleue ye you haue fet your doctrine out of ſcripture: But when it is proued to them, and they them ſelues perceiue that ſcripture ſayth not ſo, then can they not be content to thinke the contrary, and iudge it no ſinne at all. And as touching S. Paule, ſuerely ye take hym wrong, for I will ſhew you what proceſſe he taketh, and how he is to be vnderſtode, but becauſe it is not poſſible to finiſhe it in fewe words, I ſhall deferre it vnto ye bokes ende, and then I ſhall declare hym at large.

And what a facion is this, to ſay More. that we may beleue if we liſt, that there is the very body of our Lord in dede, and then to tell vs for a truth, that ſuch a fayth is impoſſible to be true: For God him ſelfe can neuer bring it about, to make his body be there.

Yf a man take the bare wordes of Frith. Chriſt, and of ſimplicitie be deceiued, and thinke that his very body be in ye A man may iudge of error: but God onely muſt be iudge of condemnation. ſacrament preſent to their téeth that eate it, I dare not ſay that he ſinneth therein, but will referre the matter vnto Gods iudgement, and yet without doubt, I dare ſay he is deceaued. As by example: If a man (deceaued by the literall ſenſe) would think that Frith is no haſty iudge. men ſhould preach to fiſhes (as Saint Fraunces did) becauſe Chriſt bad his diſciples goe preach to all creatures, yet would not I thinke yt he ſinned therein, but will referre hym vnto Gods Iudgment. But yet I wene euery woman that hath any wit, will ſay that he was deceiued.

I am very ſure that the olde holy More. doctours which beleued Chriſtes body and bloud to be there, and ſo taught other to beleue, as by there bookes playnly doth apere, if they had thought eyther that it could not be there or that it was not ther in dede, they would not for all the good in this world haue written as they haue done. For would thoſe holy men (wene you) haue taught that men be bound to beleue, that the very body and bloud of Chriſt is there, if thē ſelues thought they were not bound there to? woulde they make men honoure and worſhip that thing as the very body & bloud of Chriſt which them ſelues thought were not it? this geare is to childiſh to ſpeake.

This the old Doctours and faythfull Frith. fathers ſo taught or thought as ye fayne of them, is very falſe. For S. Auſten as I haue ſhewed, maketh wholly for vs. Beſides that, there is none of the old fathers but they call it a Sacrament, a miſterie, and miſticall meate, whiche is not eaten with tooth or bely, but with eares & fayth. And touchyng the honour and worſhyp done vnto it, I ſay it is playne Idolatry. And I ſay, that he falſely reporteth To honor and worſhip the ſacrament is plaine idolatry. on the old holy doctours. For they neuer taught men to worſhip it, neither cā he alledge one place in any of them all which would haue men to worſhyp the Sacrament. Peraduenture he may alledge me certaine new fellowes for his purpoſe, as Dunce, Dorbell, Durand & ſuch draffe which by their doctrine haue drenched the world with damnable Idolatrie. But I ſpeake of the old holy fathers & Doctors as S. Auſtē, Ambroſe, Hierom, Cyprian, Cirille, Chriſoſtome, Fulgentius, and ſuch other: theſe I ſay, do not teach mē to worſhyp it, and by that I dare abide. Of this point I am ſo ſure, that I will vſe it for a contrary argument, that his naturall body is not there preſent. For if the holy fathers before named had taken this text after the letter and not onely ſpiritually, then in there woorkes they The olde holy fathers haue not taught to worſhip the ſacrament. would haue taught men to worſhyp it, but they neuer taught men to worſhyp this Sacrament, therfore it foloweth they tooke not the text after the letter, but onely ſpiritually. Now do I prouoke you to ſéeke a proofe of your purpoſe. Neuertheleſſe I will not deny, but y• theſe holy Doctors in diuers places, do call it his body, as Chriſt and Paule do, & ſo do we likewiſe, and ſay alſo that his very body is there eaten. But yet we meane, that it is eaten with fayth (that is to ſay by beleuing yt his body was brokē for vs) and haue his body more in memory Note. ☜ at this maundy then the meate that we there eate. And therfore it hath the name of his body, becauſe the name it ſelfe ſhould put vs in remembraunce of his body, and that his body is there chiefly eaten, euen more (through fayth) then the meate with the mouth. And ſo are they alſo to be vnderſtand.

Yet one great pleaſure he doth vs, in that he putteth vs all at libertie, More. that we may without perill of damnatiō beleue as we did before: that is to witte, that in the bleſſed Sacrament the whole ſubſtance of the bread and the wine is tranſmuted & chaunged into the very body and bloud of Chriſt. For if we may without perill of damnation beleue thus, as him ſelfe graunteth that we may, then graunteth hee that we may alſo without perill of damnation beleue that him ſelfe lieth, where hee ſayth, the truth of that beleefe is impoſſible.

The beleuing of thys poynt, is of it ſelf not damnable, as it is not damnable Frith. to thinke that Chriſt is a very ſtone or a vine, becauſe the litterall ſenſe ſo ſayth: or if you beleue that you ought to preach to fiſhes and goe Chriſten them an other while, as ye do belles. And I inſure you, if there were no worſe miſchiefe that enſued of thys beléefe, then it is in it ſelfe, I would neuer haue ſpoken agaynſt it. But now there followeth vppon it damnable idolatry. For through the beléefe that thys body is there, mē fall downe and worſhip it. And thinking to pleaſe God, do damnably ſinne agaynſt hym. Thys I ſay, is the cauſe that I ſo earneſtly write agaynſt it, to Martin Luther ſayth yt the natural body of Chriſt is preſent in ye ſacramēt, but he wold not haue it worſhipped auoyde the idolatry that is committed through it. Part of the Germanes do thinke that his naturall body is preſent in the Sacrament and take the woordes fleſhly, as Martine taught them. But none of them worſhyp it for y• Martine forbyddeth both in hys wordes and workes, and ſo bleſſed be god they auoyde that ieoperdy which thyng if you will alſo graunt and publiſh but this one propoſition, that it ought not to bee worſhypped, I promiſe you I will neuer write agaynſt it. For then is the ieoperdy taken away, and then I am cōtent that your maſterſhyp thinke I lye. But in the meane ſeaſō I muſt thinke that ye fill the world with damnable Idolatry. And thus haue you alſo aūſwere vnto ye concluſion which you alledge out of the kynges graces booke. For I ſay in your way is no hurt, as lōg as you do but onely beleue the bare wordes of the text (as S. Fraunces dyd, whē he preached to fiſhes. But if through the occaſion of thoſe wordes, ye fall into the worſhypping of it, then I ſay that in your way is vndoubted damnation. And ſo is there great ieoperdy in your way, & none at all in ours. For though he were there in déede, yet doe not we ſinne if we worſhyp it not, for we are not commaunded to worſhyp the Sacrament. But if he be not there, then do you commit damnable Idolatry.

¶ The conſecration of the Sacrament.

NOwe as for an other quietnes of euery mās More. conſcience this young man biddeth euery mā be bold, whether the bleſſed Sacrament be conſecrate or vnconſecrate (for though he moſt eſpecially ſpeaketh of the wyne, yet he ſpeaketh it of both) & byddeth vs not care, but take it for all that vnbleſſed as it is becauſe the Prieſt (hee ſayth) can not deceiue vs nor take from vs the profit of Chriſtes inſtitution, whether hee alter the woordes or leaue them all vnſayd. Is not this a wonderful doctrine of this young man? We wotte well all, that the Prieſt can not hurt vs by his ouerſight or malice, if there be no fault vpon our owne partie, for that perfection that lacketh on the Prieſtes part, the great mercy of God as we truſt of his owne goodnes ſupplyeth. And therfore as holy Chriſoſtome ſayth, no man can take harme but of him ſelfe. But now if we ſee the thyng diſordered our owne ſelfe by the Prieſt and Chriſtes inſtitution broken, if we then wittyngly receiue it vnbleſſed & vnconſecrated, & care not whether Chriſtes inſtitutiō be kept and obſerued or no, but rekon that it is as good without it as with it, then make we our ſelues partakers of the fault and leeſe the profit of the Sacramēt, and receiue it with damnation: not for the Prieſtes fault, but for our owne.

I had thought that no Turke wold Frith. haue wreſted a mans woordes ſo vnfaythfully, for hee leaueth out all the pith of my matter, for my wordes are theſe. I will ſhew you a meanes how ye ſhall euer receiue it accordyng to Chriſtes inſtitution, although the Prieſt would withdraw it from you. Firſt ye néede to haue no reſpect vnto the Prieſts wordes which miniſtreth A meane how we may receaue ye ſacrament according to Chriſtes inſtitution, though the miniſter be negligent. it. For if ye remember for what intēt Chriſt dyd inſtitute this Sacrament, and know that it was to put vs in remembraunce of hys body breakyng & bloud ſhedding, that we might geue hym thankes for it and bee as ſure of it through fayth accordyng to his promiſes, as we are ſure of the bread by eatyng of it: if as I ſay, ye remember this thyng (for which intent onely the Prieſt ſpeaketh thoſe wordes) then if the Prieſt leaue out thoſe wordes or part therof, he can not hurt you. For you haue all ready the effect and final purpoſe for ye which he ſhould ſpeake them. And agayne if he ſhould wholy alter them, yet he cā not deceiue you. For then ye be ſure that he is a lyer, and though you ſée the Prieſt bryng you the wyne conſecrated yet neuer ſticke at that. For as ſurely ſhall it certifie your conſcience and outward The worthy receauer of the ſacrament may conſecrate the ſame to him ſelfe. ſenſes though he conſecrate it not (ſo thou conſecrate it thy ſelfe: that is to ſay, ſo thou know what is ment therby and geue hym thankes) as though hee made a thouſand bleſſynges ouer it. And ſo I ſay that it is euer cōſecrated in hys hart that beleueth, though the Prieſt conſecrate it not. And contrarywiſe if they conſecrate it neuer ſo much, and thy conſecration be not bye, it helpeth thée not a riſhe. For except thou know what is meant therby, and beleue, geuyng thankes for hys body breakyng & bloudſhedyng, it can not profite thée.

Now where you ſay, that if we M. More. ſee the thyng diſordered by the Prieſt, and Chriſtes inſtitution broken, and wyttingly receiue it, we make our ſelues partakers of the cryme.

I aunſwer that if the reformation thereof laye in our handes, then ſayd Frith. you truth, but ſith it is written to priuate perſons which may not reforme this matter, and that the reformation therof reſteth onely in ye hand of your Prince and Parlament (for ye erroure conſiſteth not in the miſordering of the matter by one Prieſt only but rather of the doctrine of them all ſauing ſuch as God hath lightened) to theſe priuate perſons I ſay y• your doctrine ſhould ſoner be the occaſion of an inſurrection which we labour to eſhew, then any quieting of them by Chriſtes doctrine. And therefore ſith there is an other waye to wood (ſauing all vpright) we will auoyde that perylous path. But when ye ſée Chriſtes inſtitution broken and the one kinde left out vnto the laye people, why are ye pertaker thereof.

How beit as for his beleife that M. More. taketh it no better but for bare bread & wine, it maketh him litell matter conſecrated or not, ſauing that the better it is conſecrated the more it is euer noyous to him that receiueth it, hauing his conſcience combred with ſuch an execrable hereſie, by which well appeareth that he putteth no difference betwene the body of our Lord in the bleſſed ſacrament, and the comon bread that he eateth at his dinner, But rather he eſtemeth it leſſe, for the one yet I thinke or he begyn, if he lack a prieſt, he will bleſſe it him ſelfe, the other hee careth not as he ſayth, whether it be bleſſed or no.

What I reacon it more thē bread Frith. and wine I will ſhew you here after in declaring the minde of S. Paule vppon this ſacrament, & that in the concluſion of this boke. And in the meane ſeaſon I will ſay no more but that he belyeth me. And as for their bleſſinges & conſecracion profit not The right conſecratiō to hym that receaueth the Sacrament is fayth in Chriſtes death. me, except I conſecrate it my ſelfe with fayth in Chriſtes bloud, & with geuing him prayſe & thankes for his ineſtimable goodnes, which when I was his enemy recōciled me vnto his father by his own death: This conſecration, muſt I ſet by, if I will haue any profit of his death which ye ſacrament repreſenteth vnto me. And if I my ſelfe do thus conſecrate it, then ſhal I be ſure of ye fruite of his death. And I ſay agayne, that as ye Prieſtes doe now vſe to conſecrate it, it helpeth not the poore comens of a riſhe. For their conſecracion ſhould ſtand in preaching vnto them the death of Chriſt, which hath deliuered thē out of the Egipt of ſinne & from ye fiery fornace of Pharao the deuill. And as for their wagging of their fingers The Popiſh conſecration in Latine is not worth a riſh. ouer it, and ſaying, vj. or vij. wordes in latten, helpeth them nothing at all for how can they beleue by ye meanes of his wordes when they know not what he ſayth? And as touching the common bread that I eate at my dynner, whether I haue a Prieſt or not, I bleſſe it with my hart (and not with my fingers) and hartly geue God thankes for it. For if I haue an hundreth Prieſtes to bleſſe it, yet am not I excuſed therby. For except I bleſſe it my ſelfe, it profiteth me no more then if it were vnbleſſed. And if I bleſſe it my • elfe, then I care not The Byſhops and their proctour can not tell what a bleſſyng meaneth. what the Prieſt prate. For as long as I vnderſtand him not it profiteth me nothing, but in good fayth I wene the biſhops and their proctour wote not what a bleſſing meaneth. Therefore deare bretheren hearken to me. To bleſſe God, is to geue him prayſe and thankes for his benefites: To bleſſe a king or a prince is to ☜ thanke him for his kindnes, and to pray to God for him that he may long raigne to the laude of God & wealth of his comens. To bleſſe a mans neighbour is to pray for him and to do him good. To bleſſe my breade or Bleſſyng what it is? meate, is to geue God thankes for it To bleſſe my ſelfe, is to geue God thankes for his benefites that I haue receiued of him, & to pray God that of his infinite goodnes he will increaſe thoſe giftes that he hath geuen me & finiſhe his worke which he hath begone in me, vnto his laud and prayſe and as touching this fleſhe, to fulfill his will in it, and not to ſpare it but ſcurge, cut and burne it, onely that it may be to his honour & glory. This is the forme of bleſſing, and not to wag two fingers ouer them. But alacke, of this bleſſing our Byſhops be ignorant.

But as for thoſe that are good and faythfull folke, and haue any M. More. grace or any ſparcle of reaſon in their heades, will (I verely thinke) neuer to be ſo farre ouerſeene, as in this article (the truth wherof God hath him ſelfe teſtified by as many open miracles as euer he teſtified any one) to beleue thys younge mā vpō his barren reaſons againſt the fayth and reaſon both of all old holy writers and all good Chriſten people this xv. C. yeares.

As for the miracles, I maruell not at them, neither may they make me Frith. the ſooner to beleue it, for Chriſt told vs before that ſuch deluſions ſhoulde come, y• if it were poſſible, y• very elect Math. 24. ſhould be deceaued by them. And S. Paule exhorteth vs to beware of ſuch ſignes and wonders: And therefore 〈◊〉 . Theſſ. 2. I do as Moſes teacheth me when I heare of ſuch a wonder, then ſtraight Deutro. 13. I looke on the doctrine that is annexed with it. If it teach me to referre all the honor to God and not to creatures, and teach me noghyng but that will ſtand with Gods worde, then will I ſay, that it is of God. But if it teach me ſuch thynges as will not ſtand with hys word, then will I determine that it is done by the deuill, to delude the people with damnable idolatrye. When Paule and Barnabas preached at Liſtra and had done a miracle among them, the people Actes. 24. ranne and would haue done ſacrifice vnto them. But the Apoſtles ranne among them and tare their clothes, crying vnto them, ſyrs what do you? we are euen corruptible men as ye are, and preach vnto you, that you ſhould leaue thys vayne ſuperſtition, and worſhip the liuing God, which made heauen, earth, the ſea, and all that is in them. &c. Here the Apoſtles refuſed ſuch honour & worſhip. And therefore I am ſure they would not ſuffer their images to haue it. Now when I ſee a miracle done at any How you may iudge true miracles from falſe. image, and perceaue that it bringeth men to the worſhipping of it ſelf, contrary to the facte and doctrine of the Apoſtles, which would not receaue it them ſelues, I muſt néedes conclude, that it is but a deluſion done by the deuill to deceaue vs and to bryng the wrath of God vppon vs. Euen ſo I ſay of the ſacrament, ſith the miracles that are done by it, do make mē thinke otherwiſe then Scripture will, and cauſe men to worſhip it: I doubt not but they are done by the deuill, to delude the people. Thou wilt peraduenture ſay that God will not ſuffer hym to abuſe the ſacrament of hys body and bloud. Yes verely, God will ſuffer it, and doth ſuffer it, to ſee whether we will be faythfull and abide by hys worde or not. And maruell not therof, for God ſuffered hym to take vp the very naturall body of hys ſonne Chriſt and ſet him on Math. 4. a pinnacle of the temple. And after he tooke hym vp agayne, and lead hym to an exceding mountaine. And therfore thinke not but that he hath more power ouer the Sacrament then he had ouer Chriſtes owne body. And therfore whē they tell me, loe here is Falſe Ante chriſtes. Chriſt, loe there is Chriſt (as Chriſt prophecied) loe he is at thys altar, loe he is at that, I will not beleue them.

Neuertheleſſe if I ſhould graunt that all ye miracles which were done, and aſcribed vnto the ſacramēt, were very true miracles and done of God him ſelfe (as I doubt not but ſome of them be true) yet thereupon it doth not followe that the ſacrament ſhould be the very naturall body of Chriſt. For we haue euident ſtoryes that certayne perſons haue bene deliuered from bodely diſeaſes through the Sacrament of baptiſme. And yet y• water is not the holy Ghoſt, nor the very thyng it ſelfe whereof it is a ſacrament. The ſhadow of Peter hath Actes. 4. healed many, and yet was not that ſhadow Peters owne perſon. We read alſo that napkins and handkerchers were caryed from Paule vnto them that were ſicke & poſſeſſed with Actes. 12. vncleane ſpirites, and they receaued theyr health. And yet it were neuertheleſſe madneſſe, to thinke ye Paules body had bene actually or naturally in thoſe thynges. And therefore thys is but a very weake reaſon, to iudge by the miracles ye preſence of Chriſtes body. And ſurely you might be aſhamed to make ſo ſlender reaſons. For God may worke miracles through many thinges which are not hys naturall body. And as touchyng the olde Doctors, whom you fayne to make with you, and the truth of your opinion which you ſay hath bene beleued of all good Chriſten people this xv. C. yeares, is ſufficiētly declared before, and proued to be but a poynt of your olde Poetrie.

¶ D. Barnes did graciouſly eſcape M. Mores hands.

ANd alſo Frier Barnes albeit M. More. (that as ye wote well) he is in many other thinges a brother of this yong mans ſecte, yet in this, he ſore abhorreth his hereſie, or els he lyeth him ſelfe. For at his laſt being here he wrote a letter to me, wherin he writeth that I laye that hereſie wrōgfully to hys charge. And ſhew eth him ſelfe ſo ſore greued therewith, that he ſayth, he will in my reproch make a booke againſt me: wherin he will profeſſe and proteſt his fayth concerning this bleſſed ſacrament. But in the meane ſeaſon it well contenteth me, that Frier Barnes being a man of more age & of more ripe diſcretion, and a Doctor of diuinitie, and in thoſe thinges better learned then this young man is, abhorreth this yongmans hereſie in this poynt, as well as he liketh him in many other.

The more your maſterſhyppe Frith. prayſeth Doctour Barnes, the worſe men may like your matter. For in many poyntes he doth condemne your damnable doctrine, as in hys booke appeareth. And therfore if ſuch credence muſt be geuen to hym, then much the leſſe will be geuen to you. But peraduēture you wil ſay, y• he is to bée beleued in this point, although he erre in other. Where vnto I aunſwere that if you will conſent vnto him I would be well apayd and will promiſe you to wright no more in ☜ The Sacrament may not be worſhypped. that matter. For in this we both agrée, that it ought not to be worſhiped (yea and bleſſed be God all the other whom you call heretickes) And ſo both of vs do auoyde Idolatry which you with ſo great daunger do daylye commit. And therfore if you alowe his learning then am I content that you diſſent from me. For let it not be worſhiped, and thinke as you will: for then is the perillpaſt. And ſith we agrée in this poynt, doubt not but we ſhall ſone agrée in the reſidue and admitte ech other for faythfull brothers. And your maſterſhip ſayeth, that he wrot you a letter proteſting that you lay y• hereſie wrongfully to his charge I thinke it was more wiſdom for him twiſe to haue written to you, then once to haue come and tell you of it. For it was plainely told hym, ye you The Papiſtes ſay that no promiſe nor couenaunt is to be kept with an hereticke. had conſpired his death, and that not withſtanding his ſafe conduyte, you were minded to haue murthered him: and for that cauſe he was compelled both being here, to kéepe him ſelfe ſecreatly, and alſo priuely to departe the realme.

And bleſſed be God, you haue ſufficienly publiſhed your purpoſe in More was fully addict to the mind of the Prelates and to kill and burne as faſt as they. your aunſwere againſt W. Tyndall, Where you ſay, that you might lawfully haue burnte hym. Here mē may ſée how perciable you are addict to our prelates. And how prone ye were to fulfill their pleaſures contrary to our Princes prerogatiue royall. And thankes bee to GOD whiche gaue you ſuch grace in the ſight of our ſoueraigne, that he ſhortly withdrewe your power. For els it is to be feared, that you would further haue proceded agaynſt his graces prerogatiue which thyng whether it be treaſon or not let other men define. But this I dare ſay, that it is Printed and publiſhed to our Princes great diſhonour: For what learned man may in tyme to come, truſt to hys graces ſafeconduite, or come at his graces inſtaūce or requeſt, ſith not onely the ſpiritually (whiche of their profeſſion reſiſte hys prerogatiue) but alſo a laye man promoted to ſuch preheminence by More a Popiſh and a malicious tyraunt. hys graces goodnes, dare preſume ſo to depreſſe hys prerogatiue, and not onely to ſay, but alſo to publiſhe it in Print: that notwithſtanding his graces ſafe conduite, they might lawfully haue burnt hym.

But here he would ſay vnto me as he doth in his booke, that hee had forfayted his ſafeconduite, and therby was fallen into his enemyes handes. Whereunto I aunſwere, that this your ſaying is but a vayne gloſe: For I my ſelfe dyd read the ſafeconduite that came vnto hym, which had but onely this one condition annexed vnto The condition conteined in Barnes ſafe cō duite. it, that if he came before the feaſt of Chriſtmaſſe then next inſueing, he ſhould haue frée libertie to departe at his pleaſure. And this condition I know was fulfilled, how ſhould hée then forfayte his ſafeconduite? But M▪ More hath learned of his maſters our Prelates (whoſe proctour he is) to depreſſe our Princes prerogatiue that men ought not to kéepe any promiſe with heretickes. And ſo his ſafe conduite could not ſaue hym. As though the Kynges grace might not No promiſe nor licence made to heretickes by the kyng, without the conſent of our Prelates is to be kept and obſerued. admitte any man to go and come fréely into his graces realme, but that he muſt haue leaue of our Prelates. For els they might lay hereſie agaynſt the perſon, and ſo ſlay hym cōtrary to the Kyngs ſafeconduite, which thyng all wiſe men do know, to be preiudiciall to his graces prerogatiue royall. And yet I am ſure that of all y• tyme of hys beyng here, you cā not accuſe hym of one cryme, albeit (vnto your ſhame) you ſay that hee had forfaited his ſafe conduite. Theſe wordes had ben very extreme and worthy to haue bene looked vpon, although they had bene written by ſome preſumptuous Prelate. But that a lay man ſo hyghly promoted by his Prince, ſhould ſpeake them, and alſo cauſe them openlye to be publiſhed among his graces commons, to reiect the eſtimation of hys royall power, doth in my mynde deſerue correction. Notwithſtandyng, I leaue the iudgement and determination vnto the diſcretion of his graces honorable counſell.

And as for that holy prayer that M. More. this deuote young man as a newe Chriſt, teacheth to make at the receiuyng of this bleſſed Sacrament, all his congregation: I would not geue the paryng of a peare for hys prayer, though it were better then it is, pullyng away the true fayth therefro, as he doth. How beit hys prayer there is ſo deuiſed and penned and paynted with layſure and ſtudy, that I truſt euery good Chriſten woman maketh a much better prayer at the tyme of her houſell, by fayth • ull affection and by Gods good inſpiration ſodenly. Frith is an vnmete maſter to teach vs what we ſhould pray at the receiuyng of the bleſſed Sacrament, when he wil not knowledge it as it is, but take Chriſtes bleſſed body for nothyng but bare bread, and ſo litle eſteme the receiuyng of the bleſſed Sacrament, that he forceth litle whether it be bleſſed or not.

Where he diſcōmendeth my prayer & ſayth that I am an vnméete maſter Frith. to teach men to pray, ſeing I take away the true faith from it, and ſayth that euery woman can make a better when ſhe receiueth the Sacrament. I would to God that euery woman were ſo well learned that they could teach vs both. And ſurely I intended not to preſcribe to all men that prayer The modeſty & meeke ſpirite of Iohn Frith. onely but hoped to helpe the ignoraunt, that they might either ſpeake thoſe wordes, or els (takyng occaſion at them) to ſay ſome other to ye laude and prayſe of God. And as for your fayth (which you call the true fayth) muſt I néedes improue. For it will not ſtand with the true text of Scripture as it playnly appeareth. But to Chriſtes body is to be eaten with fayth & not with the teeth. the fayth in Chriſtes bloud I exhorte all men, and teach them to eate hys body with fayth (and not with téeth) which is by hauyng hys death in continual remembraunce, and digeſtyng it into the bowels of theyr ſoule. And becauſe you ſo ſore improue my prayer, to conclude my aunſwere agaynſt you, I will write agayne. And let all men Iudge between vs.

Bleſſed be thou moſt deare & mercyfull A prayer made by Iohn▪ Frith to be ſayd before the receauyng of the Communion. father whiche of thy tender fauour and benignity (notwithſtāding our greuous enormities committed agaynſt thée,) vouchſauedſt to ſende thyne owne and onely deare ſonne, to ſuffer moſt vyle death for our redemption. Bleſſed be thou Chriſt Ieſu our Lord and Sauiour, whiche of thyne aboundaunt pitie conſideryng our miſerable eſtate, willingly tookeſt vppon thée to haue thy moſt innocent body broken and bloud ſhed, to purge vs and waſh vs which are laden with iniquitie. And to certifie vs thereof, haſt left vs not onely thy word which may inſtructe our hartes, but alſo a viſible token, to certifie euen our outward ſēſes of this great benefite, that we ſhould not doubt, but that the body and fruite of thy paſſion are ours (through faith) as ſurely as the bread, whiche by our ſenſes we know that we haue with in vs. Bleſſed be alſo A godly & good prayer. that ſpirite of veritie whiche is ſent frō God our father through our Sauiour Chriſt Ieſu, to lightē our darke ignoraunce, & leade vs through fayth into the knowledge of hym whiche is all veritie. Strength we beſeech thée our frayle nature and increaſe our fayth: that we may prayſe God our moſt mercyfull father and Chriſt hys ſonne our Sauiour and redemer.

Amen.

The Paſcall lambe and our ſacrament are here compared togither.

NOw we ſhall ſhortly expreſſe The Paſchall lambe and our ſacrament cō pared togither. the pith of our matter and borow the figure of the Paſcall lambe which is in all pointes ſo lyke, that the offeryng of the Paſcall lambe did ſigniſie the offering of Chriſtes body is playne by Paul which ſayth, Chriſt our paſchall lambe is offered vp for vs. When the 1. Cor. 5. children of Iſraell were very ſad and heuye for their ſore oppreſſion vnder the power of Pharao (for the more myracles were ſhewed, ye worſe were they handeled). God ſent vnto them by Moyſes, yt euery houſhold ſhould kill a lambe to be a ſacrifice vnto God and that they ſhould eate him, with their ſtaues in their handes, their loynes girded & ſhowes on their féete euē as mē yt were going an haſty Iorney. This lambe muſt they eate haſtely The maner of the eatyng of the Paſchal lambe. and make a mery maundye. Now becauſe they ſhould not ſay, that they could not bee mery, for their oppreſſion, and what could the lambe helpe them: he added glad tydynges vnio it and ſayd, this is the paſſing by of the Lord. Which this night ſhall paſſe by you and ſlay all ye firſt begotten, with in the Land of Egipt, & ſhall deliuer you out of your bondage, and bring you into ye land that hée hath promiſed vnto yourfathers. Marke the proceſſe and conueyaunce of this matter, for euen likewiſe it is in our ſacrament. The Apoſtels were ſad and heauie, The maner of the inſtitution of the Sacrament. Iohn. 16. partlye cōſidering ye bondage of ſinne wherwith they were opreſſed & partly becauſe hee told them that he muſt departe frō them in whō they did put all their hope of their deliueraunce. While they were in this heauynes, Chriſt thought to cōfort thē & to geue them the ſeale of their deliueraunce, and toke in his hande bread, bleſſed & The inſtitution of the Sacrament. brake it, and gaue it to his diſciples ſaying: this is my body which ſhalbe geuen for you. For this night ſhall y• power of Pharao ye diuell be diſtroyed, and to morow ſhall you be deliuered from Egypt ye place of ſinne, and ſhall take your iourney towardes the heauenly manſion which is prepared of God for all that loue him. Now cō pare them togeather.

1 The paſchall lābe was inſtituted & eaten the night before the children of The compariſon of the Paſchall lambe with Chriſtes Supper. Iſraell were indeede deliuered from Egipt, Likewiſe was the ſacrament inſtituted and eatē yt night before we were deliuered from our ſinnes.

2 The paſcall lambe was a very lambe in deede And ſo is the ſacrament very bread in déede.

3 The paſcall lambe was cauled the paſſing by of ye Lord which deſtroyed the power of Pharao and deliuered thē. The ſacrament is called the body of ye Lord whiche deſtroyed ye power of the deuill and deliuered vs.

4 ¶ As many as did eate the paſcall lambe in fayth, were very mery and gaue God greate thankes. For they were ſure the next day to be deliuered out of Egipt, as many did eate his ſacrament in fayth, were mery & gaue God great thākes, for they were ſure the next day to be deliuered frō there ſinne,

5. They that did not eate the paſcall lambe in fayth, could not be merye. For they were not ſo ſure of deliueraunce from the power of Pharao. They y• did not eate this Sacrament in fayth, could not be mery: For they were not ſure of deliueraunce from the power of the deuill.

6. They that beleued the worde of the Lord did more eate the paſſing by of the Lord which ſhould deliuer thē, then they did the lambe. They that did beleeue the word of the Lord did more eate ye body of the Lord, which ſhould be geuen for their deliuerance then they did the bread. For y• thing doth a man moſte eate yt he moſt hath in memory & moſt reuolueth in mynd as appeareth by Chriſt, Iohn. 4. I haue meate to eate yt ye know not.

7. They that beléeued not ye next day to be deliuered from Egipt, did not eate ye paſſing by of ye Lord, although they did eate the lambe. They y• beleued not the next day to be deliuered from ſinne, dyd not eate the body of the Lorde, although they eate the breade.

8. The children of Iſraell were but once deliuered from Egypt, notwithſtanding they did euery yeare eate ye lambe, to kéepe that facte in perpetuall remembraunce. Euen ſo Chriſt bought and redemed vs but once for all and was offered and ſacrificed but once for all though ye ſacrament therof be daylye broken amonge vs to kéepe that benefite in continuall memorye.

9. As many as dyd eate ye Paſchall Lambe in fayth, and beleued Gods word as touching their deliueraunce from Egypt, were as ſure of their deliueraunce through fayth, as they were ſure of the Lambe by eating it. As many as doe eate this ſacrament in fayth, and beleeue Gods word as touching their deliueraūce frō ſinne, are as ſure of their deliueraunce through fayth, as they are ſure of the bread by eating it.

10. As many as did eate of that Paſchall Lambe did magnifie theyr God, teſtifying that he onely was the God almighty, and they his people ſticking to hym, to be deliuered by his power from all daunger. As many as do eate of thys ſacrament doe magnifie their God, teſtifying that he only is the God almighty, and they his people ſticking by him to be deliuered by hys power from all danger.

11. When the Iſraelites were deliuered frō Egypt, they eate neuertheleſſe the Paſchall Lambe which was ſtill called the paſſing by (becauſe it was ye remēbraunce of the paſſing by of ye Lord) and hartely reioyced, offering hym ſacrifice, & acknowledgyng wt infinite thākes, that they were the fellowſhip of thē that had ſuch a mercifull God. Now Chriſtes electe are deliuered frō ſinne, they eate neuertheleſſe the ſacramēt which is ſtill called hys body that once dyed for their deliueraunce, and hartely reioyce, offering to hym the ſacrifice of prayſe, & knowledging with infinite thākes, that they are of the fellowſhip of thē that haue ſuch a mercifull God.

12. The Paſchall Lābe after their deliueraunce it was yearely eaten, brought as much myrth and ioye vnto them that did eate it in fayth, as it did to their fathers which felt Pharao hys fury, and were not yet deliuered. For they knew right well that except God of his mercy and wonderful power had ſo deliuered them, they ſhoulde alſo them ſelues haue been bond in the land of Egypt and vnder that wicked prince Pharao, of which bondage they greatly reioyced to bee rid already, and thanked God highly becauſe they found thē ſelues in that plenteous land which God prouided for them. The ſacrament which after our deliueraunce is yearely and dayly eaten, bringeth as much myrth and ioye vnto vs that eate it in fayth, as it did to the Apoſtles which were not yet deliuered. For we know right well that except God of hys mercye & through ye bloud of hys ſonne, had ſo deliuered vs, we ſhoulde alſo our ſelues haue been bonde in Egypt the place of ſinne, vnder yt wicked prince the deuill, of which bōdage we greatly reioyce to be rid already, & thanke God highly becauſe we finde our ſelues in ye ſtate of grace, & haue receaued through faith the firſt fruites and a taſte of the ſpirite which teſtifyeth vnto vs y• we are the childrē of God.

¶ Thys Maundy of remēbraunce was it that Paule receaued of the The maū dy of remē braūce that Paule receaued of the Lord, & deliuered to the Corinthians. Lorde and deliuered to the Corinthians in the xi. chapter. For though he borrowe one propertie and ſimilitude of the ſacrament in the x. chapter, that in my minde maketh neither with vs nor againſt vs, albeit ſome thinke that it maketh whole for the expoſition of Chriſtes wordes, this is my body. But in my minde they are 1. Cor. 10. deceaued. For ye occaſion that Paule ſpake of it in the x. chapter was thys. The Corinthians had knowledge that all meates were indifferent, and whether it were offered to an Idole or not, that the meate was not the worſe, and they might lawfully eate of it, whether it were ſolde thē in the Shambles, or ſet before them when they dyned and ſupped in an vnfaithfull mans houſe, aſking no queſtions: except ſome man did tell them that it God hath ordeyned all meates to be indifferent. was offered to an Idoll, and then they ſhould not eate of it for offendyng his conſcience that ſo tolde them (albeit they were els frée and the thing indifferent) thys knowledge becauſe it was not annexed with charitie was the occaſion of great offending. For by reaſon thereof they ſatte downe among the Gentiles at their feaſtes, where they eate in the honor of their Idols, and ſo did not onely wound the conſcience of their weake brethrē, but alſo committed Idolatry in déede: And therfore S. Paule ſaid vnto thē: Paule. My deare beloued flée from worſhipping of Idols, I ſpeake vnto them ☜ which haue diſcretiō. Iudge ye what I ſay. Is not ye cup of bleſſing which we bleſſe, the fellowſhip of the bloud of Chriſt? Is not the bread which we breake the fellowſhip of the bodye of Chriſt? For we though we be many, are yet one bread and one body, in as much as we are partakers of one bread. Chriſt did call him ſelfe bread, Chriſt called hym ſelf bread, and Paule calleth vs bread. and the bread his bodye: And here Paule calleth vs bread, and the bread our body. Now may you not take Paule that he in thys place ſhould directly expound Chriſtes minde. And that the very expoſition of Chriſtes wordes, when he ſayd, this is my body, ſhould be that it was the fellowſhip of hys body (as ſome ſay which ſeeking the key in this place of Paule locke them ſelues ſo faſte in, that they can finde no way out): For Chriſt ſpake thoſe wordes of his owne body which ſhould be geuen for vs, but the How the wordes of S. Paule are to bee vnderſtād. fellowſhip of Chriſtes body (or congregation) was not geuē for vs. And ſo he ment not as Paule here ſayth, but ment his owne bodye. For as Paule calleth the bread our body for a certaine propertie, euen ſo doth Chriſt call it his body for certaine other properties. In that ye bread was broken, it was Chriſtes owne body, ſignifying that as that bread was broken, ſo ſhould hys body be broken for vs. In that it was diſtributed vnto hys diſciples it was hys owne bodye, ſignifying that as verely as y• bread was diſtributed vnto them, ſo verely ſhould the death of his body and fruit of his paſſion bee diſtributed to all faythfull folke. In that the bread ſtrengtheneth our bodyes it is hys own body, ſignifying that as our bodyes are ſtrengthened and comforted by bread, ſo are our ſoules by yt fayth in hys body breaking: And likewyſe of the wine in that it was ſo diſtributed, and ſo comforteth vs and maketh vs mery. Furthermore the bread and wine haue an other propertie, for Why the bread is called our body. the which it is called our body. For in that the bread is made one bread of many graines or cornes, it is our body, ſignifying that we though we bee many, are made one bread, that is to ſay, one body: And in that the wine is made one wine of many grapes, it is our bodye, ſignifying that though we are many, yet in Chriſt & through Chriſt we are made one body & members to ech other. But in thys thyng Paule and Chriſt agrée. For as Paul calleth the bread our body and vs the bread becauſe of thys propertie, that it is made one of many: euen ſo doth Chriſt call it hys body becauſe of the proporties before rehearſed. Furthermore in thys they agrée, that as Paules wordes muſt be taken ſpiritually (for I thinke there is no man ſo mad, as to iudge that the breade is our body in deede, although in that We muſt vnderſtand the Sacrament ſpiritually or els we receaue it not to our comfort. propertie it repreſenteth our body): euen ſo muſt Chriſtes wordes be vnderſtand ſpiritually, that in thoſe properties it repreſenteth his very body. Now when we come together to receaue thys bread, then by the receauing of it in the congregation, we doe openly teſtifie that we all (which receaue it) are one body, profeſſing one God, one fayth, and one baptiſme, and that the body of Chriſt was broken and his bloud ſhed for remiſſion of our ſinnes. Now ſith we ſo do, we may not company nor fit in the congregation or fellowſhip of them that offer vnto Idols and eate before thē. For as Paule ſayth: ye cā not drinke Paule. the cup of the Lorde, and the cup of the deuils: ye can not be partakers of the table of the Lord and of the table of the deuills. I would not that you ſhould haue fellowſhip with deuills. The heathen which offered vnto Idolls were the fellowſhip of deuils, not becauſe they eate the deuills body or dranke the deuils bloud, but becauſe they beleued & put their confidence in the Idoll or deuill as in their God, and all that were of that fayth had their ceremonies, and gaue hartye thākes to their God with that feaſt which they kept. They came to one place and brought their meate before the Idoll and offered it: and with their offering gaue vnto the deuill godly honour. And then they ſat down and eate the offering together geuing prayſe and thankes vnto their God, and were one body and one fellowſhip of yt deuill which they teſtify by eating of that offering before that idole. Now doth S. Paule reprehend the Corinthians for bearyng the gentiles companye in eating before the Idole. For they know that the meate was like other meate. And therefore thought them ſelues frée to eate it or leaue it. But they perceiued not that The Gentiles offered theyr meate to Idolies. that congregregation was the fellowſhip of deuiles which were there gathered (not for the meat ſake) but for to thanke and prayſe the Idole there God in whō they had their confidēce. And all that there aſſembled and dyd there eate, and did openly teſtifie, yt they al were one body, profeſſing one fayth in their God that Idole, So Paule rebuked them, for becauſe yt by there eating (in that place and fellowſhip) they teſtefied openly, that they were of the deuils body and reioyſed in the Idole their God in whō they had fayth and confidence. And therfore fayth Paule, that they cā not both drinke the cup of the Lord teſtifying hym to be their God in whom onely they haue truſt and affiaunce, & the cup of the deuill teſtifiyng yt Idole to bée their God and refuge.

Here you may note that the meate To drynke of the cup of the Lord & to drinke of the cup of the deuill, how it is to be vnderſtand. and the eatyng of it in this place & fellowſhyp is more thenyt cōmon meate and eatyng in other places. For elles they myght lawfully haue dronkē the deuils cup with them the one day, & the cup of the Lord the next day with hys Diſciples. What was it more, verely it was meate which by the eatyng of it in that place and felowſhip, dyd teſtifie openly vnto all men, that he was their God whoſe cuppe they dranke, and before whom they eate in that felowſhyp: and ſo in their eating they prayſed and honored the idole. And therfore they that had their truſt in the lyuing God and in the bloud of his ſonne Chriſt, might not eate with them. And lykewiſe it is the in ſacrament, the bread and the eatyng of it in the place and felowſhyp where it is receiued, is more then common bread. What is it more? Ʋerely it is bread which by yt eatyng of it in that place and felowſhyp, doth teſtifie openly vnto all men, that he is our very God whoſe cup we drinke and before whom we eate in that felowſhip, & that we put all our afſiaūce in hym and in the bloud of hys ſonne Chriſt Ieſu, geuyng God all honour & infinite thankes for his great loue wherwith he loued vs, as it is teſtified, in the bloud of hys ſonne, whiche was ſhed for our ſinnes. So that in this place and felowſhyp may no mā eate nor drinke with vs, but he that is of our fayth and knowledgeth the ſame God that we doe. As by example, if a mā were well beloued among hys neyghbours (albeit he haue ſome enemyes) and were long abſent from hys frendes in a ſtraunge countrey: when he were come home, his neighbours A proper example. that loued hym would greatly reioyſe and peraduenture would bye a Capon or an other péece of meate to geue hym his wellcom home, and get them to ſome honeſt mans houſe or to a Tauerne, and make good cheare together, to teſtifie openly that he is welcome home, & that they all which are at yt banket reioyſe of his cōming home. Now I ſay, that this banket is more then an other meale, for at this banket hys enemies may be loth to come, becauſe they can not reioyſe at his comming home, and therfore can not make good chere among thē, teſtifiing that he is welcome home? but rather abhorreth the meate and drinke yt is there eaten becauſe their hart doth not fauour the perſon for whoſe ſake it is prepared. Notwithſtanding if a capons legge were reſerued for one of his enemies and afterward geuen him when the banket were done, he might lawfully eate it. For then it were but bare meate ſuch as he eateth at home. And likewiſe ye enemies of Chriſt which beléeue not that they haue remiſſion of ſinnes through his bloudſheding, can not reioyce The enemyes of Chriſt can not reioyce in Chriſtes bloud ſhedding. of his body breaking. And therfore can make good chere among thē, but if any be reſerued after the maundy, he may lawfully eate it for is but bread. And his louers that are there preſēt do rather come thether to geue him his welcome home then for the meate, and they more eate his welcome home then the meate. But if anye of his enemies fortune to be there they eate onely the meat, and not his welcome home. For they reioyce not at his comming home. Likewiſe the faythfull that are there preſent, do rather come thether to reioyce in ye faith of his body breaking, thē in breaking or eating of the bread or meate. But if any of the vnfaythfull fortune to be there they eate onely the bread, and not his body breaking. For they reioyce not at his bodie breaking. Here peraduenture ſome will ſuppoſe that I were cōtrary to my ſelf. For before I ſayd, yt it was more then meate yt was eaten at ye gentiles feaſt & more then meate yt was eaten at my neighbors welcome home, & more thē bread that is eaten at the receiuyng of the ſacrament of the body and bloud of Chriſt. And now I ſay, that if a mās enemye be there, he eateth onely the The faythfull and vnfaythfull do not eate alike. meate and not ye welcome home. And lykewiſe the vnfaythfull eateth onely breade and not the body and bloud of Chriſt. How may theſe wordes ſtand together? I aunſwere, that they eate but ouely bread or meate yt profiteth them, but indeede they eate more to their hinderaunce, & euen their owne damnation. For they that did eate in yt fellowſhip of yt gentiles, did but onlye eate the meate to there profite but in eating theyr meate their facte dyd openly teſtyfye that they honoured yt Idole for their God (although their hart were otherwiſe) wherein they 1. Cor. 8. committed idolatry. And beſides that they wounded the cōſciences of their weake brethren and ſo ſinned againſt God. Beſides that, he that enuyeth hys neighbour and commeth to that banket, eateth but onely ye meate that profiteth hym: notwithſtandyng in hys owne hart, he eateth the rancor & malice of his mynde, to his great greuaūce, when he ſéeth them ſo reioyſe. And of hys owne companions which are alſo theſe mans enemyes, he doth purchaſe hym ſelfe hatred, becauſe with his fact hee teſtifieth that hee loueth him, although his hart be otherwiſe, and of God ſhalbe condemned. For hee that hateth his brother, is a murtherer. Furthermore, he that is 1. Iohn 3. vnfaithfull and commeth to the maū dy, The vnfaythfull and wicked eate their owne damnation. eateth but onely yt bread that profiteth hym, notwithſtādyng he eateth beſide that, his owne damnation, becauſe he beleueth not that the body of our Sauiour whiche the Sacrament repreſenteth, is brokē for hys ſinnes, and his bloud ſhed, to waſhe them away. This I am compelled to doe, to ſtop the chateryng mouthes of Sophiſters, albeit to them that be ſober, it bad been inough to haue ſayd, they eate onely bread, & not the body broken &c. For they right well vnderſtand it by the contrary Antitheſie, & know that I meant not by that (onely) that he ſhould eate the bread & nothyng els but onely bread: but that I meant by this worde (onely) that hee ſhould eate the bread without the body. And ſo lykewiſe in other exāples. Thus haue we ſufficiently declared Paules mynde in the. 10. Chapter.

In the xj. chapter Paule maketh much mencion of the maundye & dyſcribeth 1. Cor. 11. it to yt vttermoſt. Frſt he ſaith when ye come together in one place, a man can not eate the Lords ſupper. For euery man beginnyth afore to eate his owne ſupper, and one is hungry and an other is dronken. Haue ye not houſes to eate and drinke in? or els deſpiſe ye the congregation of God and ſhame them that haue not what ſhall I ſaye vnto you? ſhall I prayſe you? In this I prayſe you not. Paule did inſtruct according to Chriſtes mynde, yt the Corinthians ſhould come togither to eate the Lordes ſupper. Whiche lyeth not ſo much in the carnall eatyng as in the ſpiritual: and The true eating of the Sacrament is the ſpirituall eating of the ſame. is greatly deſired to be eaten, not by the hunger of the body, but by the hū ger of the faithfull hart, which is gredy to publiſhe the prayſe of the Lord and geue hym harty thankes, & moue other to the ſame that of many, praiſe might be geuen vnto our moſt mercyful father for the loue which he ſhewed vs in the bloud of his owne moſt deare ſonne Chriſt Ieſu. Wherewith we are waſhed from our ſinnes and ſurely ſealed vnto euerlaſtyng lyfe. With ſuch hūger dyd Chriſt eate the Paſchall lambe, ſaying to hys Diſciples: I haue in wardly deſired to eate Luke. 22. this Eaſter lāde with you before that I ſuffer. Chriſtes inward deſire was not to fill hys belly with his diſciples, but hee had a ſpirituall hūger: both to prayſe his father with them, for theyr bodely deliueraūce out of the land of Egypt: and ſpecially to alter the Paſichall lambe and memory of the carnall deliueraunce, into the maundy of myrth and thākeſgeuyng for our ſpirituall deliueraunce out of the bondage of ſinne. In ſo much that when Chriſt knewe that it was his fathers will and pleaſure, that he ſhould ſuffer for our ſinnes (wherin his honor, glory and prayſe ſhould be publiſhed) then was it a pleaſure vnto hym, to declare vnto his Diſciples that great benefite, vnto his fathers prayſe and glory: & ſo did inſtitute that we ſhould come together and breake the bread in the remēbraunce of his body breakyng and bloud ſhedyng: and that we ſhuld eate it together reioyſing with ech other & declaryng hys benefites.

Now were the Corinthians fallen from this hunger, and came not together The maner of the comming of the Corinthians together. to the intent that Gods prayſe ſhould bee publiſhed by them in the middeſt of the congregatiō, but came to féede their fleſh and to make carnal cheare. In ſo much that yt rich would haue meate and drinke inough, and take ſuch aboundaunce yt they would be dronke (and ſo made it their owne per & not the Lordes, as Paule ſaith, and did eate onely the bread & meate, and not the body breaking, as I haue before ſaid, & the poore which had not (that is to ſay that had no meate to eate) were aſhamed and hungry, and ſo could not reioyſe and prayſe the Lord: by the reaſon that the delicate fare of the riche was an occaſion for the poore to lament their pouertie and thus the rich dyd neither prayſe God them ſelues, nor ſuffered the poore to doe it, but were an occaſion to hynder them.

They ſhould haue brought theyr meate and drinke and haue deuided it with their poore brethren, that they might haue been mery together, and ſo to haue geuen them occaſion to be mery and reioyſe in the Lorde with thankes geuyng. But they had neither luſt to prayſe God nor to comfort their neighbour. Their fayth was féeble and their charitie cold, and had no regard but to fill their body and féede their fleſh: And ſo deſpiſed yt poore cō gregation of God whom they ſhould haue honoured for yt ſpirite that was in them & fauour that God had ſhewed indifferently vnto them in y• bloud of hys ſonne Chriſt. When Paule perceiued that they were thus fleſhly mynded and had no mynde vnto that ſpirituall maundy which chiefly ſhuld ther bee aduertiſed, hée reproueth thē ſore, rehearſing yt wordes of Chriſt. That which I gaue vnto you I receiued of the Lord. For the Lord Ieſus the ſame night in the which hee was betrayed, tooke bread and thanked and brake it and ſaid: take ye and eate ye, this is my bodye which is broken for you, this do ye in the remembraunce of me. After the ſame maner hee tooke the cup when ſupper was done ſaying, this cuppe is the new Teſtament in my bloud, this doe ye as ofte as ye drinke it in the remembraunce of me. For as oft as ye ſhall eate this bread & drinke of this cup, ye ſhall ſhew the Lordes death, til he come. As though hée ſhould ſay, ye Corinthians are much to blame whiche at this Supper ſéeke the foode of your fleſh. For it was inſtitute of Chriſt, Why Chriſt did inſtitute the Sacrament. not for the intent to noriſhe the belly, but to ſtrēghten the hart and ſoule in God. And by this you may know that Chriſt ſo meant. For he calleth it hys body which is geuen for you, ſo that the name it ſelfe might teſtifie vnto you, that in this ſupper you ſhould more eate his body whiche is geuen for you (by digeſtyng that into the bowels of your ſoule) then the bread which by the breakyng, and the diſtributyng of it, doth repreſent his body breakyng and the diſtributyng therof vnto all that are faythful. And that bée ſo meaneth is euident by the wordes folowyng, which ſay, this do in the remembrance of mee: and likewyſe of the cuppe. And finally concludyng of both, Paule ſayth, as often as ye ſhall eate this bread & drinke of this cuppe The ſacrament was ordained to feede our ſoules, and not our bodyes. (in this place and felowſhyp) ye ſhall ſhew yt Lordes death vntill hée come, prayſing the Lord for the death of his ſonne and exhortyng other to doe the ſame, reioyſing in hym with infinite thākes. And therfore ye are to blame whiche ſéeke onely to féede the belly with that thyng which was onely inſtitute to féede the ſoule. And theruppon it foloweth.

Wherfore who ſoeuer doth eate of this bread and drinke of this cup vnworthely, is gilty of the body and bloud of the Lorde. He eateth this bread vnworthely, which regardeth The worthy and vnworthy eating of Chriſtes body. not the purpoſe for the which Chriſt dydinſtitute it, which cōmeth not to it with ſpirituall hūger, to eate through fayth his very body, which the bread repreſenteth by the breaking and diſſtributing of it: which commeth not with a mery hart, geuing God harty thankes for their deliueraunce from ſinne: Which doe not much more eate in their hart yt death of his body, then they doe the bread with their mouth. Now ſith the Corinthyans did onlye ſéeke their belly and fleſh, and forgat Gods honour and prayſe (for which it was inſtituted, y• thākes ſhould be geuen by the remembrance of his body breaking for vs) they eate it to Gods diſhonour & to their neighboures hinderaunce, & to their owne condemnation, & ſo for lacke of fayth were giltye of Chriſtes body which (by fayth) they ſhould there chiefely haue eaten to their ſoules health. And therefore it followeth.

❀ Let a man therfore examyne him ſelfe and ſo let him eate of the bread, and drinke of the cuppe.

What it is to proue & examine a mans owne ſelfe.THis prouing or examinyng of a mans ſelfe is firſt to thinke with him ſelfe with what luſt and deſire he cōmeth vnto the maundy & will eate that bread: whether he be ſure that he is the child of God and in the faith of Chriſt: And whether his cōſcience do beare him witneſſe that Chriſtes body was broken for him: And whether the luſt yt he hath to prayſe God and thanke hym with a faythfull hart in the middes of the bretheren, do driue hym thether warde. Or els whether he do it for yt meates ſake or to kéepe the cuſtome: for then were it better that he were away. For he that eateth or drinketh vnworthely, eateth and drinketh his owne damnation, becaufe he maketh no differēce of the Lordes body. That is, as it is ſayd before, he that regardeth not the purpoſe for which it was inſtituted, & putteth no difference betwene his eating and other eating (for other eating doth onely ſerue the bellye) but this eating was inſtituted and ordayned, to ſerue the ſoule and inward man. And therfore he that abuſeth it to the fleſh, eateth and drinketh his owne damnation, And he commeth vnworthelye to the maundye where the ſacrament of Chriſtes body is eaten: ye where the body of the Lord is eaten: not carnally with the téeth and bellye but ſpiritually with the hart and faith Ʋpon this followeth the text that M. More allegeth and wreſteth for his purpoſe.

For this cauſe many are weake & ſicke among you, and many ſléepe. yf we had truely Iudged our ſelues, we ſhould not haue béene Indged when we are Iudged of the Lorde, we are chaſtened becauſe we ſhould not bée damned wich the world. Wherfore my bretheren, whē ye come togither to eate, tary one for an other. Yf a man hunger, let him eate at home, that ye come not togither vnto condemnation.

For this cauſe (that is) for lacke of good examinyng of our ſelues (as is The meaning of S. Paules formet wordes. before touched) many are weake and ſicke in the fayth, and many a ſléepe, and haue loſt their fayth in Chriſtes bloud, for lacke of remembraunce of his body breaking & bloud ſhedding: yea & not that onely but many were weake and ſicke euen ſtriken with bodelye diſeaſes for abuſing ye ſacrament of his body, eating the bread with their téeth and not his body with their hart and minde and peraduenture ſome ſlayne for it, by the ſtroke of God, which if they had truely iudged and examined thē ſelues for what intent they came thither and why it was inſtituted, ſhould not haue béene ſo iudged and chaſtened of the Lorde. For the Lorde doth chaſten to bring vs vnto repentaunce and to mortifie our rebellious mēbers, that we may remember hym. Here ye may ſhortly perceyue the mynde of Paule.

An Epitome and ſhort rehearſall of all this booke, ſhewing in what poyntes Frith diſſenteth from our Prelates.

NOw to be ſhort, in theſe thrée poyntes Frith diſſenteth An Epitome of this whole booke. frō our Prelates, and from M. More which taketh vpon hym to be their proctor.

1. Our Prelates beléeue that in the Sacrament remaineth no bread, but The opiniō of the Prelates. that it is turned into the naturall body of Chriſt both fleſhe, bloud, and bones. Frith ſayth that it is no article of our Crede: and therefore let The opiniō of Frith. them beléeue it that will. And he thinketh that there remayneth bread ſtill, and that he proueth thrée maner of wayes. Firſt by ye ſcripture of Paule, whiche calleth it bread, ſaying: the 1. Cor. 1 •… bread which we breake, is it not the fellowſhip of the body of Chriſt? For we though we bee many, are yet one body and one bread, as many as are partakers of one bread. And againe he ſayth: as often as ye eate of thys bread or drinke of thys cup, you ſhall 1. Cor. 11. ſhew the Lordes death vntil he come. Alſo Luke calleth it bread, ſaying in the Actes: they continued in the fellowſhip of the Apoſtles, and in the Actes. 2. breaking of the bread & prayer. Alſo Chriſt called the cup the fruite of a Math. 26. Marke. 14. Luke. 22. vyne, ſaying: I ſhall not from hence forward drinke of the fruite of the vyne, vntill I drinke that new in the kingdome of my father.

Furthermore nature doth teache Nature teacheth that there is both bread and wyne in the Sacrament. you that both the bread and wine cō tinue in their nature. For the bread mouldeth if it be kept long, yea and wormes bréede in it: and the poore mouſe will runne away with it and eate it', which are euidence inough that there remayneth bread. Alſo the wine if it were reſerued, would waxe ſower, as they confeſſe them ſelues, and therefore they houſell the lay people but with one kinde onely, becauſe the wine can not continue nor be reſerued to haue ready at hand when néede were. And ſurely as if there remayned no bread, it could not mould nor waxe full of wormes: euen ſo if there remayned no wine, it could not waxe ſower. And therefore it is but falſe doctrine that our prelates ſo lōg haue taught and publiſhed.

Finally ye there remayneth bread, might be proued by the authoritie of The olde Doctours proue that there is bread in the Sacramēt. many Doctors which call it bread and wine, euen as Chriſt and hys Apoſtles did. And though ſome ſophiſters would wreſt their ſaying, and expoūd them after their owne phantaſie, yet ſhall I alleage thē one Doctor which was Pope, that maketh ſo playne with vs, that they ſhall neuer bee able to auoyde them.

For Pope Gelaſius writeth on thys maner: Certe ſacramenta quae ſumimus Gelaſius in concilio Ro. corporis & ſanguinis Christi, diuinae res ſunt, propter quod & per eadem diuinae efficimur conſortes naturae. Et tamen non deſinit eſſe ſubstantia vel natura panis & vini, ſed permanet in ſuae proproprietate naturae. Et certe imago & ſimilitudo corporis & ſanguinis Christi in actione mysteriorum celebrantur. That is to ſay. Surely the Sacrament of the body and bloud of Chriſt which we receaue, are a godly thing, and therefore through them are we made partakers of the godly nature. And yet doth it not ceaſe to bee the ſubſtance or nature of bread and wine, but they continue in the propertie of their owne nature. And ſurely the image and ſimilitude of the body and bloud are celebrated in the acte of the myſteryes. Thys I am ſure, that no man can auoyde it, nor ſo wreſt it, but that all men ſhall ſoone eſpye hys folly, and therefore I may conclude that there remayneth the ſubſtaunce and nature of bread and wine.

The ſecond poynt wherin Frith diſſenteth from our Prelates and their Proctor.

THe Prelates beléeue that hys very fleſhe is preſent to the téeth of The fayth of the Prelates. them that eate the ſacrament, and that the wicked eate hys very body. Frith ſayth that it is no article of our The opiniō of Iohn Frith. Créede, and therefore hée reckoneth that hee is in no ieoperdy though hee beleeue it not. And hee thinketh that his fleſhe is not preſent vnto the téeth of them that receaue the Sacrament. For hys fleſh is onely in one place at once: And yt hée proueth both by yt authoritie of S. Auſten ad Dardanum, and alſo by the authoritie of Fulgentius ad Thraſuuandum lib. 20. as before appeareth in yt booke. And Frith ſayth that the wicked eate not hys very fleſhe, although they receaue the ſacrament: And that hée proueth by the Scripture, Doctors, and good reaſon grounded vpon the ſcriptures.

The Scripture is this: hée that eateth Iohn. 6▪ Chriſtes body hath euerlaſting life, but the wicked hath not euerlaſting life, ergo then the wicked eate not his body. Agayne the Scripture ſayth: hée that eateth Chriſtes fleſhe and drinketh hys bloud, abydeth in Chriſt and Chriſt in hym, but yt wicked abyde not in Chriſt, nor Chriſt in him, ergo the wicked eate not hys fleſhe nor drinke hys bloud.

Thys may alſo bée confirmed by August. in ſerm. de ſacra fe. paſſch • . good authoritie. For S. Auſten ſayth: hée that abydeth not in Chriſt, and in whom Chriſt abydeth not, without doubt hée eateth not hys fleſhe, nor drinketh hys bloud, although hée eate and drinke the ſacrament of ſo great a thing vnto hys damnation.

And euen the ſame wordes hath Beda vpon the x. chapter of the firſt Beda. Epiſtle to the Corinthians.

Agayne S. Auſten ſayth: hée that abydeth not in me, and in whom I abyde Aug. de Ciuitate Dei in libro. 21. Cap. 25. not, let hym not ſay nor thinke, that hée eateth my body or drinketh my bloud. And euē the ſame wordes hath Beda vpon the vi. chapter of the firſt Epiſtle to the Corinthians. And euen ye ſame ſentēce hath Ambroſe, and Proſper, and Beda vpon the xi. chapter of the firſt Epiſtle to the Corinthians.

Finally thys may bée proued by good reaſon grounded vpon the ſcripture. Chriſt would not ſuffer Mary (though ſhée loued hym well) to touch hym, becauſe ſhée lacked one poynt of fayth, and dyd not beléeue that hée was equall with his father. And therfore by reaſon it muſt follow, that hée The wicked eate not Chriſtes body. will not ſuffer the wicked (which neither haue good faith nor loue towards hym) both to touch hym and eate him into their vncleane bodyes.

Now ſith thys is proued true, that the wicked eate not hys body, it muſt alſo thereof néedes followe, that the ſacrament is not hys naturall bodye. For they doe eate the ſacrament as all mē know. Beſides that the faythfull doe not eate Chriſtes body with their téeth. And therefore it muſt followe that the wicked doe not eate it with their téeth. The antecedent or firſt part of the reaſon is prooued by the wordes of Chriſt, which ſayth, that the fleſh profiteth nothyng at all, Iohn. 6. meaning that it doth not profite as they vnderſtoode hym, that is to ſay, it profiteth nothyng to bée eaten carnally with their téeth and belly, as they vnderſtoode hym. For els it profiteth much to bée eaten ſpiritually, that is to ſay, to beléeue that through hys body breakyng & bloud ſhedding our ſinnes are purged. And thus doth Origene, S. Auſten, Beda, Chryſoſtome, and Athanaſius expound it, as appeareth in the booke before. And therfore Frith ſayth that onely faythfull Onely the faythfull do eate Chriſtes body and drinke his bloud. men eate hys body, not with their téeth and mouth, but with their fayth and hart, that digeſt it into ye bowells of their ſoules through beléeuing that it was broken on the croſſe, to waſhe away their ſinnes. And the wicked eate not hys body but onely the bread and their damnation, becauſe they eate hym not ſpiritually, that is, becauſe they beléeue not in hys bodye breaking and bloud ſhedding.

❀ The third point wherin Frith diſſenteth from our prelates and their proctoure.

3. THe Prelates beléeue that men ought to worſhip the ſacramēt. The fayth of the Prelates. But Frith ſayth nay, and affirmeth that it is Idolatry to worſhip it. And hée ſayth that Chriſt and his Apoſtles taught vs not ſo to doe: neither did the holy fathers ſo teach vs. And Frith ſayth, that the authors of thys The opiniō of Frith. worſhipping are the children of perdition which haue ouerwhelmed this world with ſinne. Neuertheleſſe we muſt receaue it reuerently, becauſe of the doctrine that it bringeth vs. For it preacheth Chriſtes death vnto vs, and deſcribeth it before our eyes, euen as a faythfull preacher by the worde doth inſtill it into vs by our eares and hearing. And that it ſupplyeth the roome of a preacher is euident by the woordes of S. Auſten which ſayth. Paulus quamuis portaret farcinam corporis quod aggrauat animā, potuit tamen ſignificando predicare Dominum Ieſum Chriſtum, aliter per linguam ſuam, aliter per epiſtolam, aliter per ſacramentum corporis Chriſti. That is to fay, though Paule did bere the burthen of the body which doth honorate the ſoule, yet was he able in ſignifiyng to preach ye lord Ieſus Chriſt, one way by his tonge, and an other way by an epiſtle, & an other way by the ſacrament of Chriſtes body. &c. For as the people by vnderſtanding the fignification of the wordes which he ſpake did heare the glorious Goſpell of God, and as by the reading of his piſtle they vnderſtoode his minde and receiued the word of the ſoules health, ſo by the miniſtration of the ſacrament they might ſée with their eye the thing which they heard & read and ſo haue their ſences occupied about the miſtery, that they might the more earneſtly print it in their minde. As by example: The Prophet Hieremie being in Hieruſalem in the tyme of Sedechias king of the Iewes, propheſyed Ierem. 27. and preached vnto them, yt they ſhould be takē priſoners of Nabugodoneſar the king of Babilon, & the Iewes were angry with him and woulde not beléeue his wordes. And therfore be made a chayne or fetters of wood and put them about his neke and propheſied agayne and preached that they ſhould be taken priſoners & led captiue into Babilon. And as his wordes did certifie their eares yt they ſhould be ſubdued, ſo the chayne dyd repreſent their captiuitie euen before their eye. Whiche thyng did more vehemently woorke in them then the bare wordes could doe, and euen ſo it is in the Sacrament. For likewiſe as the woordes dyd inſtill into our eares, that his body was geuen for The miniſtration of the Sacrament doth lyuely expreſſe the death and paſſion of Chriſt. vs, and his bloud ſhed for the remiſſion of our ſinnes, euen ſo did the myniſtration of the ſacrament expreſſe ye ſame thing vnto our ſight, and doth more effectuouſly moue, then the bare wordes might doe and make vs more attent vnto the thing, that we may wholye geue thankes vnto God and prayſe him for his bounteous benefites. And therfore ſeyng it is a preacher, expreſſing vnto our ſight ye ſame thing that ye wordes doe to our eares repreſēt you muſt receyue it with reuerence & ſober behauiour, aduertiſing yt thing, that it repreſenteth vnto you. And euen ye ſame honour is dew vnto it which is geuen vnto the ſcripture that is the word of God. For vnto yt muſt a man deuoutlye geue eare and reuerently take the booke in hys hande: yea and if he kiſſe yt booke for the doctrines ſake that he learenth thereout, he is to bée cōmended, Neuertheleſſe if he ſhould goe ſence hys booke, men might well thinke that he were very childiſhe. But if he ſhould knéele downe and pray to this booke then he dyd commyt playne Idolatrye Conſider deare bretheren what I ſay and auoyde this Ieoperdye. which thing auoyded, I care not as touching the preſence of his body, though you beléeue that hys naturall fleſh be there in déede (and not onely in a miſterye as I haue taught) For when yt Ieoperdye is paſt, he were a foole that would bee contētious for a thing as long as there cōmeth no hurt therbye.

The Germanes which beléeue the preſence of his body, do not worſhyp it, but playnly teach the contrary and in that poynt (thankes be to God) all they whom you call heretickes, do agrée fulwell. Onely auoyde this Idolatry and I deſire no more.

¶ The concluſion of this treatiſe.

NOwe deare brethren I beſéech you for the mercy yt ye looke for in Chriſt Ieſu, that you accepte this worke with a ſingle eye and no contentious hart. For neceſſitie hath compelled me to write it, becauſe I was informed both of my Lord of Wincheſter and other credible perſōs, that I had by the meanes of my firſt treatiſe offended many men. Which thing may well be true: For it was to ſlender, to inſtruct all them which haue ſince ſeene it, albe 〈◊〉 it were ſufficient for their vſe to whō it was firſt deliuered. And therfore I thought it not onely expedient, but alſo neceſſary, to inſtruct them further in the truth, that they might ſée plaine euidence of that thyng wherein they were offended.

By this worke you ſhal eſpye their blaſphemyes & the venemous toūges where with they flaunder not onelye them that publiſh the truth, but euen the truth it ſelfe. They ſhame not to ſay yt we affirme it to bee onely bread and nothing els. And we ſay not ſo: but we ſay, that beſide the ſubſtaunce of bread, it is ye ſacrament of Chriſtes body and bloud. As ye Iuye hanging before the tauerne doore is more then bare Iuye. For beſide the ſubſtaunce The Sament beſide the ſubſtaunce of of bread is Chriſtes body and bloud. of Iuye, it is a ſigne, and ſignifieth that there is wine to bee ſold. And this ſacrament ſignifieth vnto vs and poynteth out before our eyes that as verely as that bread is broken, ſo verely was Chriſtes body broken for our ſinnes: and as that bread is diſtributed vnto vs, ſo is his body & fruite of hys paſſion diſtributed vnto all his faythfull. And as the bread comforteth the body, ſo doth ye fayth in Chriſtes death comfort our ſoules. And as ſurely as we haue that bread and eate it with our mouth and téeth, & know by our ſenſes that we haue it within vs, & are partakers therof: no more néede we to doubte of hys body and bloude, but that thorough fayth, wee are as ſure of them, as we are ſure of that bread. As it is ſufficiently declared in my booke.

They diſhonour the Sacramēt that geue it that honour that is due vnto God.Agayne you may perceyue how wickedly they report on vs which affirme that we diſhonour it whiche geue it the right honour that it ought to haue. And you doe playnly diſhonour it, whiche geue vnto it the honor that is onely due vnto God. We geue it the ſame honour that we geue vnto the holy Scripture and word of God, becauſe it expreſſeth vnto our ſenſes the death of our Sauiour, and doth more déepely Print it within vs. And therefore we call it an holy Sacrament, as we call Gods word, holy Scripture. And we receiue this Sacrament with great reuerence, euen as we reuerently read or heare preached the holy word of God which cō teineth the health of our ſoules. And we graunt that his body is preſent with the bread as it is with the word, and with both it is verely receiued & eaten through faith. But if we ſhould knéele downe and pray vnto the holy Scripture, men might coūt vs fooles, & might lawfully ſay, that we doe not honour the ſcripture by that meanes, but rather diſhonour it. For the right honour of a thyng is, to vſe it for that intent that it was inſtituted of God. And hee that abuſeth it to any other purpoſe, doth in déede diſhonour it. And lykewiſe it is in the Sacrament which was inſtituted to kéepe in memory the death of Chriſt, which if we doe any otherwiſe honour, then we doe the holy Scripture (vnto yt which we may in no wiſe make our prayers) I ſay that then we ſhould vtterly diſhonour it. Auoyde therfore this poynt of Idolatry, and all is ſafe.

Finally we ſay that they ſpeake Frith here ſheweth what hee thinketh of the Sacrament. well & faythfully whiche ſay that they goe to the body and receiue the body of Chriſt, and that they ſpeake vilanouſly and wickedly whiche ſay that they onely receiue bread or the ſigne of hys body for in ſo ſaying they declare their infidelitie. For the faythful will reckon that hée is euill reported of, and reputed for a traytour and an other Iudas, if mē ſhould ſay of hym that hée dyd onely receiue the Sacrament, and not alſo the thyng whiche the Sacrament doth ſignifie. For albeit hée onely eateth the bread and ſacrament with hys mouth and téeth: yet with hys hart and fayth inwardly, hée eateth the very thyng it ſelfe which the Sacramēt outwardly doth repreſent.

And of this, ſpryng the maner of ſpeakynges that the olde fathers doe ſometyme vſe, which at the firſt ſight mought ſéeme contrary to our ſenſes. But if they bée well pondered, it may ſoone bée ſéene, how they ſhould be taken. For many times when they ſpeake of the Sacramēt and outward eating, they apply vnto ye Sacrament and outward eatyng the fruite & conditions of the inward eatyng & thyng it ſelſe, becauſe that in a faythful man they are ſo ioyntly ioyned that the one is neuer without the other. The Godhead is ſo ioyned with the māhode of Chriſt that they both make but one perſon.As by example, Mary is named the mother of God, and yet ſhe is not the mother of hys Godhead by the which part onely he is called God, but becauſe ſhe is his mother, as touching his māhode, & the Godhead is ſo annexed with the māhode that they both, make but one perſon, therfore is ſhée called the mother of God, whiche in déede if it bée wiſely weyed, ſhalbée founde to bée abuſed ſpeach. And yet neuertheleſſe it may very well bée vſed, if men vnverſtand what is ment thereby, but if thorough the vſe of this ſpeach, men ſhoulde fall into ſuch an errour that woulde affirme our Ladye to bée in déede the mother of his Godhead, thē neceſſitie ſhould compell vs to make a diſtinction betwéene the nature of his Godhead and the nature of hys manhode, and ſo to expoūde the matter vnto them, and bryng them home agayne into the right vnderſtanding. As we are now conſtrayned to doe in this Sacrament, becauſe you miſconſtrue the ſayinges of the Scripture & Doctours. Which notwithſtandyng (if a man vnderſtand them) ſay very well.

And many ſuch maner of ſpeaches are contayned in the Scripture: As where Chriſt ſayth. Ioh. 3. There ſhall noman aſcend into heauen, but hée that diſcendeth from heauen, the ſonne of man which is in heauen. This text doth ſay that the ſonne of man was then in heauen, when hée ſpake theſe wordes vnto Nicodemus here on earth: which thing, all wiſe men cōſent to bée vnderſtanded, propter vnitatem perſonae: That is to ſay, for the vnitie of the perſon. For albeit his godhed was in euery place at that time, yet was not his manhode (by the which hée was called the ſonne of man) in heauen at that time. And yet Chriſt ſayde that it was in heauen for the vnitie of his perſon. For his Godhed was in heauen, and becauſe the Godhed and manhode made but one perſon, therefore it was aſcribed vnto yt manhode, which was onely verified vppon the Godhed, as S. Auguſtine ad Dardanum Auguſt. doth diligently declare.

And likewiſe in the ſacrament of Baptiſme, becauſe the inwarde working Of Baptiſme. of the holy ghoſt is euer annexed in the faithfull, vnto the outwarde ceremony: therefore ſometime the fruite of the inwarde Baptiſme is aſcribed vnto the outward worke. And ſo the ſcripture vſeth to ſpeake of the outward baptiſme as though it were the inwarde: that is to ſay, the ſprite of God. And therfore S. Paul ſaith, that we are buried with Chriſt thorough baptiſme. And yet as S. Auguſtine Auguſtinus ad Bonifacium. expoundeth it, yt outward Baptiſme doth but ſignifie this buriall. And agayne Paule ſayth, as many as are baptiſed haue put Chriſt vppō them. And yet in déede our outward baptiſme doth but ſignifie, that wée haue put Chriſt vppon vs. But by the inwarde baptiſme (which is the water of life and ſpirite of God) wée haue in déede put him vpon vs & liue in him, and hée in vs. Which notwithſtanding is very falſe for all the outwarde baptiſme, in them that receiue it not in fayth. And vnto them it is but a bare ſigne, whereof they get no profite, but damnation.

And here you may euidently perceiue how it is ſometyme in ſcripture aſcribed vnto the inwarde worke and ceremony, which is onely true in the outwarde veritie. And this place ſhall expounde all the olde doctoures which ſéeme contrary to our ſentēce. And therefore marke it well.

Thus haue you my mynde farther vppon the Sacrament of the bodye and bloud of Chriſt. Wherein, if you recken that I haue béene too long in repeating one thing ſo often, I ſhall pray you of pardon. But ſurely, mée thought I coulde not bée ſhorter. For the worlde is ſuch now a dayes, that ſome woulde heare and can not, and ſome doe heare and will not. And therfore I am compelled ſo oftē to repeate that thing which a wiſe man woulde vnderſtand with halfe the wordes.

¶ Praye Chriſten reader that the worde of God may encreaſe, and that God may bee glorified thorough my bondes.

Amen.

The Articles wherfore Iohn Frith dyed, whiche hee wrote in Newgate the. 23. day of Iune, the yeare of our Lord. 1533.

I Doubt not deare brethren, but that it doth, ſome deale vexe you, to ſée the one part haue all the wordes, and fréely to ſpeake what they lifte, and the other to bée put to ſilence, and not to bée heard indifferently. But referre your matters to God, whiche ſhortly ſhall iudge after an other faſhiō. But in the meane reaſon, I ſhall rehearſe vnto you the articles for which I am condemned.

¶ They examined me but of two articles which are theſe.

FIrſte whether I thought, there The firſt article. were no Purgatory to purge the ſoule after this preſent lyfe. And I ſayd, that I thought there was none. For man is made but of two partes, the body and the ſoule. And the body is purged by yt croſſe of Chriſt, which hée layeth vpon euery child that hée receaueth: as affliction, worldly oppreſſion, perſecution, impriſonment &c. and death finiſheth ſinne. And yt ſoule is purged by the word of God, which we receaue thorough fayth, vnto the health & ſaluatiō both of body & ſoule.

Now and if I did know any thyrd part wherof we are made, I would alſo gladly graunt the thyrd Purgatory: but ſeyng, I know none ſuch, I muſt deny the Popes Purgatory. Neuertheles, I count neither part a neceſſary article of our faith, neceſſarely to bée beléeued vnder payne of damnation, whether there bée ſuch a purgatory or not.

The ſecond article was this, whether The ſecond article. that I thought, that the Sacrament of the aulter was the body of Chriſt. And I ſayd yea, yt I thought that it was both Chriſtes body, and alſo our bodye, as S. Paule ſayth. 1. Cor. 10. chapter.

In that it is made one bread of many graynes it is our body ſignifying that we though we bée many, are yet one body: and likewiſe of the wyne in that it is made one wyne, of many grapes.

And agayne in that it is broken, it is Chriſtes body, ſignifying that his body ſhould bée broken, that is to ſay ſuffer death, to redeme vs from our iniquities.

In that it was diſtributed, it was Chriſtes body, ſignifying that as verely, as that Sacrament is diſtributed vnto vs, ſo verely is Chriſtes body, & the frute of his paſſiō diſtributed vnto all faithfull men.

In that it is receaued, it is Chriſtes body ſignifying that as verely, as outward man receaueth the Sacrament with his téeth, and mouth, ſo verely doth the inward man, through fayth, receaue Chriſtes body & frute of his paſſion, and is as ſure of it, as of the bread that hée eateth.

Well ſayd they, do you not thinke, An other queſtion. that his very naturall body, both fleſh and bloud is really contained vnder the Sacramēt, and there actually preſent, beſide all ſimilitudes. No ſaid I, I do not ſo thinke. Notwithſtandyng An aunſwere. I would not that any ſhould counte that I make my ſaying (whiche is the negatiue) any article of the fayth For euen as I ſaye that you ought not to make any neceſſary article of yt fayth of your part (which is yt affirmatiue.) So I ſay agayne, that we make none neceſſarye article of the fayth of our parte, but leaue it indifferent for all men to iudge therein, as God ſhall open his hart, and no ſide to condemne or deſpiſe the other, but to nouriſh in all thynges brotherly loue, & to beare others inſirmities.

The text of S. Auguſtine which they there alleged agaynſt mee, was this: S. Auguſtines text. that in yt Sacramēt Chriſt was borne in his owne handes. Whereunto I ſayd, yt S. Auguſtine doth full well expoūd him ſelfe. For in an other place hēe ſayeth Ferebatur tanq in manibus ſuis. That is, hee was horne after a certeine maner, in his owne handes. And by that hée ſayth after a certeine maner, ye may ſoone perceaue what hée meaneth. Howbeit if S. Auguſtin had not thus expounded himſelfe, yet hée ſayth ad Bonifacium, that yt Sacrament of a thyng, hath a ſimilitude or propertie of the thyng whiche it ſignifieth. And for that cauſe it hath many tymes, yt name of yt very thyng which it ſignifieth. And ſo hée ſayth yt he bare himſelf, becauſe hée bare yt Sacramēt of his body & bloud which did ſo earneſtly expreſſe him ſelfe, that nothyng might more doe it. If you read ye place of S. Auguſtine ad Bonifacium, which I alleage in my laſt booke, ye ſhall ſoone ſée them aunſwered.

An other place they alleaged out of Chriſoſtome, which at the firſt bluſh Chriſoſtomus. ſéemeth to make well for them. But if it bée well wayed, it maketh much leſſe for them then they wéene. The wordes are theſe.

Doeſt thou ſee bread and wine? Chriſoſtomes wordes. doe they depart from thee into the draught as other meates doe? God forbid for as in waxe when it commeth to the fier, nothing of the ſub ſtaunce remayneth nor aboūdeth: ſo lykewiſe thinke that the myſteries are cōſumed by the ſubſtaunce of the body.

Theſe wordes I expounded, by the wordes of the ſame Doctour S. Chriſoſtome, whiche in an other Homilie ſayth on this maner. The inwarde eyes as ſoone as they ſee the bread, they flye ouer all creatures and thinke not of the bread that is baken of the baker, but of the bread of euerlaſtyng life, whiche is ſignified by the myſticall bread.

Now conferre theſe places togither and you ſhall perceaue, that the laſt expoūdeth the firſt clearely. Firſt hée ſayth, wilt thou ſée bread & wyne, I aunſwere by the ſecond, nay. For the inward eyes as ſoone as they ſée ye bread, thinke not of it, but of yt thyng it ſelf yt is ſignified therby. And ſo hée ſéeth it & ſéeth it not. He ſéeth it with his outward and carnall eyen, but his inward eyen ſéeth it not. That is to ſay, regarde not the bread or thinke not on it. Euen as we commonly ſay, when we play a game negligētly (by my truth I ſée not what I doe) meanyng that our myndes, is not vppon that thing which we ſée with our outward eyen. And lykewiſe we may aū ſwere the next part, where he ſayth.

Doe they depart from thée into the draught (as other meates doe? Nay forſooth ſayd I, for other meates doe onely come to nouriſh yt body, & to depart into the draught. But this meate The expoſition of S. Chriſoſto. text. yt I here receaue, is ſpirituall meate receaued with fayth & noriſheth vs euerlaſtyngly, both body & ſoule, & neuer entreth into the draught. And euē as before the outwarde eyen doe ſée the bread & yet the outward eyen doe not regarde that or thinke vpō it. So likewiſe the outward man digeſteth the bread, & caſteth it into the draught. And yet the inward man doth not regarde that nor thinke vppon it. But thinketh on the thyng it ſelfe that is ſignified, by that bread.

And therfore ſayd Chriſoſtome euen a litle before the wordes whiche The true meaning of Chriſo ſtomes wordes. they here alleaged, lift vp your minde & hartes (ſayd hée) whereby hée moniſheth vs, to looke vppon and conſider thoſe heauenly thinges, which are repreſented and ſignified by the bread and wyne, & not to marke the bread and wyne in it ſelfe.

Here they will ſay vnto me, that it is not Chriſoſtomes mynde (for by his example hée playnly ſhewith that there remaneth no bread nor wyne) that I deny. For the example in this place, proueth no more but yt ye ſhall not think on yt bread & wine, no more then if they were not there, but onely on that thyng whiche is ſignified by them. And that ye may euidently perceiue by the wordes folowyng where hée ſaith, thinke that the miſteries are cōſumed by the ſubſtance of the body.

Nowe whether Chriſoſtome thought that there remained bread or Solution. no, both wayes ſhall our purpoſe bée proued. Firſt if hée thought there remained ſtill bread and wyne, then we haue our purpoſe. Now if he thought that the bread & wyne remayned not, but were chaūged, then are the bread and wyne neither myſteries nor Sacramentes of the body and bloud of Chriſt. For that that is not, can neither bée myſtery nor Sacrament.

Finally if hée ſpeake of ye outward appearaunce of bread: then we know Concluſion. that that remaineth ſtill & is not conſumed by the ſubſtaunce of the body. And therfore hée muſt néedes bée vnderſtanded as I take him.

I thinke many men wonder how I can dye in this article, ſeyng that it is no neceſſary article of our fayth, for I graunt that neyther parte is an article neceſſary to bée beléeued vnder payne of damnation, but leaue it as a thyng indifferent, to thynke therein as God ſhall inſtill in euery mans mynde, and that neyther parte condemne other for this matter, but receiue eche other in brotherly loue, reſeruing eche others infirmitie to god.

The cauſe of my death is thys, becauſe I can not in conſcience, abiure Beholde the cauſe of mi deathe. and ſweare, that our Prelates opinion of the ſacrament, (that is, that the ſubſtaunce of bread and wine is verely chaunged into the fleſhe and bloud of our ſauiour Ieſus Chriſt) is an vndoubted article of the fayth, neceſſary to bée beléeued vnder payne of damnation.

Now though this opinion were indéede true (which thing they can neither proue true by ſcripture nor doctours) yet coulde I not in conſcience Note. graunt that it ſhoulde bée an article of the fayth neceſſary to bée beléeued. &c. For there are many verities, which yet may bée no ſuch articles of our fayth. It is true that I lay in yrons when I wrote this: howbeit I would not haue you to receaue thys truth for an article of our fayth. For you may thinke the contrary without all ieopardy of damnation.

¶ The cauſe why I can not beleeue their opinion of tranſmutation is this.

1 FIrſt, becauſe I thinke verely Three cauſes. that it is falſe, and can neither hée proued by ſcripture, nor faythfull doctours, if they bée well pondered.

2 The ſecond cauſe is thys, becauſe I will not bynde the congregation of Chriſt (by mine example) to admitte any neceſſarye Article beſide oure Creede, and ſpecially none ſuch as can not bée prooued true by Scripture. And I ſay that the Church, as they caule it, can not compell vs to receaue any ſuch articles to bée of neceſſitie vnder payne of damnation.

3 The thirde cauſe is, becauſe I dare not bée ſo preſumptuous in entering into Gods iudgement, as to make the prelates in this pointe a neceſſary article of our fayth. For then I ſhould damnably condemne all the Germanes & Almaines with, infinite moe, which in déede doe not beléeue nor thinke that the ſubſtaūce of bread and wine is chaunged into the ſubſtaūce of Chriſtes naturall body. And ſurely I can not bée ſo fooliſhe hardy, as to condemne ſuch an infinite number for our prelates pleaſures.

Thus all the Germaynes and Almaynes, both of Luthers ſide and alſo of Oecolampadius, doe wholy approue my matter. And ſurely I thinke there is no man that hath a pure conſcience, but hée will thinke that I dye righteouſly. For that this tranſubſtantiation ſhould bée a neceſſary article of the faith, I thinke no man can ſay it with a good conſcience, although it were true in déede.

By me Iohn Frith.

An exact and diligent Table, wherby you may readely turne to any ſpeciall matter that is contained in all Iohn Frithes bookes. 1572. A. ABraham. 20 Abrahames boſome, what it ſignified. 55 Abraham by faith dyd eate Chriſtes bodye and drinke Chriſtes bloud. 109 Ambroſe opinion of Purgatory. 52 Antitheſis betweene Chriſt and the Pope. 97 Argumentes to proue that Chriſtes naturall body is not in the Sacrament. 142 Articles of our faith are to bee beleeued vpon payne of damnation. 111 Articles of our fayth are as many as are neceſſary for our ſaluation. 145 Auguſtine beyng 400. yeares after Chriſt doubted of Purgatory. 32 Auguſtines opinion of purgatory. 52 B. BAptiſme defined what it is. 92 Baptiſme is the founteine of our new byrth. 94 Biſhopricke in the primatiue church was a charge and not a Lordſhyp. 116 Blaſphemie to ſaye that Chriſtes bloud is not the full remiſſion of our ſinnes. 11 Bleſſyng, what it is. 154 Bookes of the Machabees are not Canonicall. 37 Bookes agaynſt Raſtall. 60 Boaſting that is modeſt is commendable. 64 Body of Chriſte eaten by our fathers and his bloud dronke. 109 Body of Chriſt is no more in the Sacrament thē a mans face in the glaſſe. 146 Brethren is an auncient name in the holy Scripture. 114 Bread and wyne remayne in the Sacrament. 117 Bread why it is called our body. 160 C. CAuſe of our blyndnes and groſſe errours. 3 Cauſes why the Sacramentes were firſt inſtituted. 112 Ceremonies of ſome ſortes are guydes vnto the knowledge of God. 95 Chriſt onely hath ſatiſfied for our ſinnes. 14. 15 Chriſtes merites putteth out the fier of Purgatory. 14. 17. 18 Chriſt is our Aduocate. 17 Chriſtes ſacrifice onely taketh away ſinne. 17. 38 Chriſt onely is our head. 43 Chriſtes death hath ouercōmed our death. 55 Chriſt was meeke and gentle 57 Chriſt onely is the meane to put away our ſinnes. 73 Chriſtes bloud is the ſtrength of our Baptiſme. 94 Chriſt and the Pope compared togither. 97. 98. 99. 100. 102. 103. 104. 105. 106 Chriſt is not to bee eatē carnally, but ſpiritually. 118. 119 Chriſtes wordes are ſpirituall and not carnall. 124 Chriſte gaue to hys Diſciples the ſigne of his bloud. 129 Chriſtes body is neither materiall bread nor drinke. 131 Chriſt hys body occupyeth one place onely. 137 Chriſt as touchyng his Godhead is in all places. 139 Chriſt his body is in one place onely. 147 Chriſt is eaten with fayth and not with the teeth. 157 Chriſt calleth hym ſelfe bread. 159 Church cannot erre ſayth Rocheſter 56 Contradictories cannot bee true. 26 Corruption when it entred into the Church. 116 Corinthiās, how they came togither to eate the Supper of the Lord. 162 D. DEath is terrible to all fleſh. 34 Dead perſons can neither doe good nor euill. 53 Doctours haue erred in many thynges. 53 Doctours proue that there is bread in the Sacrament. 165 Dippyng in water and liftyng vp agayne, what it meaneth. 93 E. EXample of the Alepolle. 113 Epitome of Frithes booke of the Supper of the Lord. 164 F. FAyth in Chriſt is our righteouſnes. 28 Fayth is not procured by violence. 57 Fayth is the gift of God. 58 Fayth is the ſpirituall eatyng of Chriſt in the Sacrament. 108 Fayth that ſaued our fathers, the ſame now ſaueth vs. 109 Fayth eateth Chriſt ioyfully. 143 Fayth in Chriſtes bloud conſecrateth the Sacrament. 153 Faythfull and vnfaythfull doe not • ate a lyke. 161 Falſe Antichriſtes. 154 Feare maketh fayth no fayth. 5 • Fier of Purgatory is of great force. 50 Fleſh may not reioyce in the gifts of nature, but muſt feare and tremble 89 Fleſh of Chriſt doth profite nothing and yet it doth profite. 123. 140 Foundation of Frithes treatiſe of the Sacrament. 108 Frith, why hee wrote agaynſt Purgatory. 4 Frithes concluſion agaynſt Raſtals booke. 32 Frithes aunſwere to Syr Thomas More. 32 Frithes iudgement vppon the booke of the Machabees. 40 Frith and More doe not agree. 42 Frithes opinion of Chriſtes death, read it, for it is excellent. 48 Frithes aunſwere to the Byſhop of Rocheſter. 51 Frithes Bulwarke againſt Raſtall. 60 Frith a good player at the tennyce. 62 Frith handleth Raſtall gentely. 63 Frith a true Martyr of Chriſt. 65 Frithes aunſwere to Raſtals ſecond chapter. 66 Frith a good ſcholer. 68. 69 Frithes aunſwere to Raſtals thyrde chapter. 69 Frithes iudgement vppon Tracyes laſt will and teſtament. 77 Frithes letter to the congregation. 81 Frithes mirrour or glaſſe wherein a man may learne to know him ſelfe. 83 Frithes mirrour or glaſſe, wherein behold the efficacie of the Sacrament of Baptiſme. 90 Frithes aūſwere to Maſter Mores firſt booke of the Sacrament. 107 Frith met with falſe brethren. 114 Frithes offer to the Clergy. 115 Frithes earneſt zeale. 115 Frith feareth not death. 115 Frith is no haſty iudge. 150 Frith hath great modeſtie. 156 Frithes prayer. 157 Frith doth playnly declare his doctrine is the Sacrament. 168 G. GErmanes beleeue the preſence of the body, but worſhyp it not. 167 Glaſſe that repreſenteth the face, is not the face. 146 God hath left vs two Purgatoryes. 5 God is to bee honored of all creatures. 13 God forgeueth our ſinnes for Chriſtes ſake. 14 God neither the better nor the worſſe for our doynges. 15 God can not bee agaynſt hym ſelfe. 48 God is ſayd to bee almighty, becauſe there is no ſuperiour power aboue hym, & that hee can doe all thynges that hee will. 145 God is ſo vnited to the manhode of Chriſt, that they make but one perſon. 169 Gods honour conſiſteth not in our ſeruice. 13 Gods word is the touchſtone to trye all doctrine. 53 Gods worde is the keye of knowledge. 58 Gods ſpirite is not bounde to any place. 91 Gods Church, what it is. 92 Good & bad are of the ſēſible church. 93 Gods Churche is without ſpot or wrincle. 93 Godfathers and Godmothers and their charge. 96 God cannot doe all thynges. 142 Good woorkes are to bee done, becauſe God commaundeth them to bee done. 28 Good workes are the frutes of fayth 74 Good workes doe mortifie our members. 75 Good woorkes are profitable to our neighbour. 75 Good giftes geuen to vs of God, why they are geuen? 85. 86 Goodnes is of God, and all euill of our ſelues. 83 Grace is the gift of God. 76 H. HEauen and hell is expreſſed in the Scripture, but no word of Purgatory. 54 Hell there is none to them that are in Chriſt Ieſu. 72 Hell is ordeyned for ſuch as feare not God. 72 Hereſie, what it is? 50 I. IEwes ſlayne for Idolatry. 38. Inſtitution of the Sacramēt. 157. 163. Iudas Machabeus beleueth the reſurrection. 39. Iudas Machabeus profitable to the Papes cleargie. 39. Iuſtification freely excludeth purgatory. 10. K. KEyes how they were geuen to Peter and Paule. 58. L. LAwe of God and lawe of man doe greatly differ. 19. Lazarus. 20. M. MAn, why hee was made. 13. Manna was to the Iewes the ſame that the Sacrament is to vs. 110. 118. Maundy of remembraunce. 159. Miniſters muſt bee circumſpect. 96. Miracles how the true are tryed frō the falſe. 154. More and Rocheſter cannot agree. 30. 36. 56. Mores falſe and fond argument. 33. More vnderſtandeth not the Scripture. 35. More proued to be an inſipient. 40. More, a quarelling brabler. 144. More a confuſed interpreter of the Scriptures. 41. More a procter for purgatory. 42. More a ſubtile Sophiſter. 46. 137. More and his purgatory confuted and confounded. 50. Mores Poetry. 84. 137. More a trifeling mocker. 120. More hath a chekmate. 121. More pretely nipped. 122. More a ſubtile Poet. 137. More an ignoraunt procter for the clergie. 144. More daunſing naked in a net, thinketh himſelfe inuiſible. 84. More harpeth on a wrōg ſtring. 148 More and Frith diſpute two things. 149. More a popiſhe and malicious tyrant. 156. N. NAturall reaſon not mete to reaſon againſt Scripture. 13. Nature teacheth vs that there is both bread and wine in the Sacrament. 165. O. OBſtinate perſons. 95. Oecolampadius dyed of a Canker. 118. Opinion of Frith. 164. 165. 166. Opinion of the Prelates. 164. 165. 166. P. PAule propheſieth of the latter tymes. 116. Papiſtes imagined a purgatory for themſelues. 5. Papiſtes corrupte the Scriptures. 126. Papiſtes ſay that no promiſe or couenant ought to be kept with heretiques. 155. Parables proue nothing. 54. Paradiſe, what Chriſt ment by that worde. 138 Paſchall Lambe compared with the Sacrament of Chriſtes bodie. 157 158. Philip his maner of Baptiſme. 95. Pope is mercileſſe if there be a purgatory. 6. Pope is the Deuils vicar. 59. Pope ſelleth Chriſtes merites for money. 11. Pope is Antichriſt. 59. Prayers and good deedes how they helpe. 49. Prayers for the dead are vayne. 52. Prayers made by Iohn Frith. 157. Purgatory pickepurſſe. 17. Purgatory a phantaſie of mannes imagination. 17. 27. Purgatory on the earth. 18. Purgatory, there is none. 21. 27. Purgatory is in many places. 21. Purgatory can not feare vs from ſinne. 25. Purgatory is needleſſe. 29. 31. Purgatory quite excluded. 45. Purgatory and pardons haue beene good marchaundiſe for the Pope and his clergie. 58. R. RAſtalles dialogues & what they conteyned. 7. Raſtall followeth More. 7. 8. Raſtall clearely and quicklye confounded. 8. 9. Raſtalles lyes. 13. 14. Raſtalles ſimilitudes and his argumentes are naught. 15. 16. 17. 18. 19. 20. 21. 22. Raſtall ſayth Purgatory is on the earth. 18. Raſtalles naturall reaſon deceaueth himſelfe and his Turke Gingemyn. 18. 20. Raſtall cannot tell where purgatory ſhoulde bee. 21. Raſtalles ignoraunce. 22. Raſtall recogniſeth his faulte. 61 Raſtall ſheweth two cauſes why hee ſtādeth in yt defēce of purgatory. 62 Raſtals blynd argument. 70 Raſtall falſefieth the Scripture. 71 Repentaunce is no ſatiſfaction for ſinne. 14 Reconciliation to our neighbour is required of God. 14 Reprouyng of hypocrites may not bee called raylyng. 6 • Repentaunce, what it is? 74 Rocheſter the firſt patron of Purgatory. 5 • Rocheſter and More agree not. 5 • Rocheſter, More and Raſtall defenders of one hereſie. 6 • Rocheſter contrary to More, and More contrary to Rocheſter. 6 • S. SAbaoth kept on Saterday. 96 Sabaoth kept on Sonday. 96 Sabaoth abrogated. 96 Sacramentes, why they were inſtituted. 111. 112 Sacramentes hath three thinges to be conſidered. 91. 112 Sacrament to be the body of Chriſt is no Article of our fayth. 108. 109 Sacrament to bee Chriſtes naturall body is to groſſe an Imagination. 111 Sacrament diligently ſet forth by our Sauiour Chriſt. 112 Sacrifices of the Iewes. 113 Sacrament of Chriſtes body and bloud what it ſignifieth. 113 Sacrament is a figure of the breakyng of Chriſtes body and ſhedyng of his bloud. 115. 130 Sacrament may not bee worſhypped. 151. 155 Sacramēt is the memoriall of Chriſtes death. 128 Sacrament what it is. 132 Sacrament of Chriſtes body is a thankes geeuyng. 135 Sacrament, how it is our body. 136 ibidem Satiſfaction is of two ſortes. 23. 57 Scripture maketh no mētiō of Purgatory. 12 Scripture hath many ſenſes. 120 Scripture is to bee vnderſtanded ſpiritually. 121 Sectes of heretickes. 51 Symon Fiſh made the ſupplication of Beggers. 6 Silueſter Pope in whoſe tyme corruption entred into the Churche. 116 Sinne agaynſt the holy ghoſt what it is. 341 Sinnes are not remitted after this life. 45 Sinne may bee committed, and yet it is no ſinne. 73 Supplication of Beggers. 6 T. TVrkes and Iewes beleeue that there is a Purgatory. 33 Truth is not to bee ſought at the dead. 46 Tracyes laſt will and teſtament. 77 Theeues and murtherers who they are. 86. 87. 88 Tyndall a man of moſt innocent life. 118 V. VOluntary or wilfull ignoraunce is not to bee excuſed. 4 W. WIckle •• e burned. 118 Wicked and vnfaythfull perſons doe not receaue the body of Chriſt. 136. 141 William Tracyes will. 77 Wiſedome of the world, is fooliſhnes with God. 6 Wordes figuratiuely ſpoken. 44 Worſhyppyng of the Sacrament is Idolatry. 151 Z. ZWinglius ſlayne. 118 Finis. Here endeth the Table of M. Frithes booke.

DIEV ET MON DRIOT

THE WORKES of Doctour Barnes. His lyfe and Martyrdome. 1 A ſupplication to K. Henry the viij. fol. 183 2 His Articles condemned by Popiſhe Byſhops. 205. 3. The diſputation betweene the Byſhoppes and hym. 217. 4. Fayth onely iuſtifieth before God. 226. 5. What the Church is: and who bee thereof, and whereby men may know her. 242. 6. An other declaration of the Church, wherin hee aunſwereth M. More. 252. 7. What the keyes of the Church bee, and to whom they were geeuen. 257. 8. Freewill of man, after the fall of Adam of his naturall ſtrength, can doe nothyng but ſinne afore God. 267. 9. That it is lawfull for all maner of men to read the holy Scripture. 282. 10. That mens conſtitutions, which are not grounded in Scripture, bynde not the cōſcience of man vnder the payne of deadly ſynne. 292. 11. That all mē are boūde to receiue the holy Communion vnder both kyndes, vnder the payne of deadly ſynne. 301. 12. That by Gods woorde it is lawfull to Prieſtes that hath not the gifte of chaſtiſtie, to marry wiues. 309. 13. That it is againſt the holy Scripture to honor Images & to pray to Saintes. 339. 14. Of the originall of the Maſſe. 356. 15. A collection of Doctours teſtimonies. 358.

ARISE, FOR IT IS DAY.

The death and burning of the most constant Martyrs in Christ, D. Rob. Barnes, Tho. Garret, and W. Hierome, in Smithfielde. an. 1541.

¶ A briefe diſcourſe of the lyfe and doinges of Robert Barnes Doctour in Diuinitie, a bleſſed ſeruaunt and Martyr of Chriſt, ſummarely extracted out of the booke of Monumentes.

THe firſt bringing vp of the ſayd Rob. Barnes from a childe, was in the vniuerſitie of Cambridge, and was made a Nouice in ye houſe of ye Fryer Auguſtines there. And beyng very apt vnto learning, did ſo profite, that by the helpe of his frendes, he was remoued from thēce to the vniuerſitie of Louayne in Brabant, where he remained certayne yeares, and greatly profited in the ſtudy of the tongues, and there procéeded Doctour of Diuinitie. And then from thence returned agayne into England, and ſo to the vniuerſitie of Cābridge, where he was made Prior and Maiſter of the houſe of Auguſtines, wherein he was firſt brought vp. And at that tyme the knowledge of good letters was ſcarcely entred into the vniuerſitie, all thynges being full of rudenes & barbarietie, ſauing in very fewe, which were priuye and ſecrete: whereupon Barnes hauing ſome féeling of better learning, and had red better actours, begā in his houſe to reade Terence, Cicero, and Plautus, ſo that what with his induſtry, paynes and labours, and with the helpe of Thomas Parnell his ſcholer, whom he brought from Louayne with him, reading Copia verborum et rorum, he cauſed the houſe ſhortly to floriſhe Doct. Barnes a boliſher of barbariſme, a founder of learning, and a light of the trueth. with good letters, & made a great parte of ye houſe learned, which before were drowned in barbarous rudenes, as M. Cambridge. M. Felde, M. Colman, M. Burley, M. Couerdale, with diuers other of the vniuerſitie, that ſoiourned there for learnings ſake.

After theſe foundations layde, then did he read openly Paules Epiſtles, and put by D • ns and Dorbell, and yet he was a queſtionary himſelf: and onely becauſe he would haue Chriſt there taught and his holy word, he turned their vnſauery problemes, and fruitles diſputations, to other better matter of the holy Scripture, and thereby in ſhort ſpace he made diuers good deuynes. The ſame order of diſputation which he kept in his houſe, he obſerued likewiſe in the vniuerſitie abroad, when he ſhould diſpute with any man in the common ſchooles. And the firſt man that aunſwered M. Barnes in the Scriptures was M. Stafford for his forme to be Bacheler of Diuinitie, which diſputation was merueilous in the ſight of the great blynde Doctours, and very ioyfull to the godly ſpirited.

Thus Barnes, what with his reading, diſputation, and preachyng, became famous and mightie in the Scriptures, preaching euer agaynſt Byſhops and hipocrites, and yet did not ſée his inward and outwarde Idolatry, which he both taught and maintayned, vntill that good Maiſter Bilney with other conuerted him vnto Chriſt.

The firſt Sermō that euer he preached of this trueth, was yt Sonday before Chriſtmas day at S. Edwardes Church longyng to Trinitie halle in Cambridge by ye Peaſe market: whoſe theame was the Epiſtle of the ſame Sonday, Gaudete in domino ſemper. &c. And ſo poſtilled the whole Epiſtle, folowing the Scripture and Luthers poſtill. And for that Sermō, he was immediately accuſed of hereſie by ij. Felowes of yt Kinges hall. Then the godly learned in Chriſt, both of Pembrooke hall, S. Iohns, Peter houſe, Quéenes colledge, yt kings colledge, Gunwell hall, & Benet colledge, ſhewed thēſelues, and flocked togither in open ſight, both in ye Schooles, & at open Sermōs, at S. Maries, at S. Auſtens, and at other diſputations: and then they conferred continually togither.

The houſe that they reſorted moſt commonly vnto, was the white Horſe, which for deſpite of them, to bring Gods worde into cōtempt, was named Germany. This houſe ſpecially was choſen, becauſe of them of S. Iohns. The Kings colledge, and yt Quéenes colledge, came in on the backſide. At this tyme much trouble began to enſue.

And firſt the aduerſaries of D. Barnes accuſed him in the Regents houſe before the Ʋicechauncelour, where as his Articles were preſented with hym and receaued, hée promiſing to make aunſwere at the next conuocation, and ſo it was done. Then Doctour Notoris, a ranke enemy to Chriſt, moued D. Barnes to recant, but he refuſed ſo to doe, as appeareth in his booke made to K. Henry the viij. And this tragedy continued in Cambridge, in preaching one agaynſt an other in trying out of Gods trueth, vntill within vj. dayes of Shroftyde. Then was ſent downe a Sergeaunt at Armes called Gibſon, who ſodainely areſted Doctour Barnes openly in the conuocation houſe, to make all other afrayde: and priuely they had determined to make ſearch for Luthers bookes, and all the Germaynes workes ſodainely. But good Doctour Forman of the Quéenes colledge, ſent worde incontinently therof to the chambers of thoſe that were ſuſpected, which were in number xxx. perſons. But God be prayſed, they were conueyed by that tyme that the Sergeaunt of Armes, the Ʋichchauncelour and the proctours were at euery mans chamber, goyng directly to the place where yt bookes lay, whereby it was perceaued that there were ſome priuy ſpyes amōg that ſmall company. The next day in the morning the Sergeaunt of Armes caried Barnes with him, and brought him to London before Cardinall Wolſey, where after long waiting, he by the reaſon of Doctour Gardiner Secretary to yt Cardinal (of whoſe familiar acquaintaunce, Doctour Barnes had béene before) and M. Foxe maiſter of the wardes, at the laſt he ſpake with the Cardinall in his chamber of eſtate, and there before him knéeled on his knées. Then ſayd the Cardinall vnto them, is this Doct. Barnes your man that is accuſed of hereſie? They aunſwered, yea and it pleaſe your grace, and we truſt you ſhall finde him reformable, for he is both wiſe and well learned.

Then ſayd the Cardinall, what maiſter Doctour, had you not a ſufficient ſcope in the Scriptures to teach the people, but that my golden ſhooes, my pillers, my Polleares, my golden cuſheons, and my croſſes did ſo ſore offende you, that you muſt make vs Ridiculum Caput amongeſt the people? Wée were that day iolily laughed to ſckorne. Ʋerely it was a Sermon more fitter to be preached on a ſtage, then in a pulpit: For at the laſt you ſayd I did weare a payre of red gloues (I ſhoulde ſay bloudy gloues quoth you) that I ſhould not be colde in the middeſt of my Ceremonies. Then Barnes aunſwered, I ſpake nothing but the trueth out of the ſcriptures, according to my cōſcience, and according to the olde Doctours: and then he deliuered him vj. ſhéetes of paper written, to confirme and corroborate his ſayinges.

The Cardinall receaued them, ſmilyng on him, and ſaying: wée perceaue that you intend to ſtand to your Articles, and to ſhew your learning: yea ſayd Barnes that I doe intende by Gods grace and your Lordſhips fauour. Then ſayde the Cardinall vnto Barnes, ſuch as you are beare vs little fauour and the Catholique Church. I will aſke you a queſtion: whether doe you thinke it more neceſſary that I ſhoulde haue all thys royaltie, becauſe I repreſent the kynges maieſties perſon in all the high courtes of this Realme, to the terrour and kéeping downe of all rebellions, treaſons, traytours, and all the wicked and corrupt members of the common wealth, or to be as ſimple as you woulde haue vs, and to ſell all theſe aforeſayde thinges, and to géeue it to the poore, which ſhortly would piſſe it againſt the walles, & to pull away this maieſtie of a princely dignitie, which is a terrour to all the wicked, and to follow your counſaile in this behalfe? Barnes aunſwered, I thinke it neceſſary to be ſolde and géeuen to the poore, for this is not comely for your caulyng, nor the kinges maieſtie is not maintained by your pompe and pollares, but by God, who ſayth, per • me Reges regnant. Kynges and theyr maieſties raigne and ſtand by mée.

Then ſayd the Cardinall, loe maiſter Doctours, here is the learned and wiſe man that you tolde mée of. Then they knéeled downe and ſayd: we deſire your grace to bée good vnto hym, for hée will be reformable. Then ſayd he, ſtand you vp, for your ſakes and the vniuerſitie, we will be good vnto hym. And then ſayd the Cardinall to Barnes, how ſay you M. Doctour, doe you not know that I am Legatus de latere, and that I am hable to diſpēce in all matters concerning religion within this Realme, as much as the Pope may? He ſayd, I know it to be ſo. Will you then be ruled by vs, and we will doe all thinges for your honeſtie, and for the honeſtie of the vniuerſitie. He aunſwered. I thāke your grace for your good will, I will ſticke to ye holy Scripture, & to Gods booke according to the ſimple talent that God hath lent me. Then ſayd the Cardinall, aunſwere well I woulde aduiſe thée, for thou ſhalt haue thy learning tried to the vttermoſt, and thou ſhalt haue the lawe.

Then D. Barnes requyred hym that he might haue iuſtice with equitie, but foorthwyth he ſhould haue gone to the tower, but that Gardiner and Foxe became his ſuertyes for that night. And in the morning he came agayne to Yorke place to Gardiner & Foxe, and forthwith he was cōmitted to ye Sergeaunt at Armes, to bryng him into the Chapter houſe at Weſtminſter, before the Byſhoppes and the Abbot of Weſtminſter cauled Iſlip.

So ſoone as the Sergeaunt had preſented Barnes, the ſayd Byſhoppes and Abbot▪ did firſt ſweare him, and layd Articles vnto hym, who aunſwered in like maner as hefore he had aunſwered to the Cardinall, and he offred vnto them his booke of probations: who aſked him, whether he had an other for him ſelfe, and he ſayd yea, & ſhewe • it vnto them, and they tooke them both from him, ſaying that they ſhould haue no la •… ſure at that preſent to diſpute with hym: But demaunded of him, whether he wou •… ſubſcribe to his Articles or not? And he ſubſcribed willingly. Then was he committe • to the Fléete, and the Warden of the Fléete commaunded that no man ſhoulde ſpeak • with hym.

On the Saterday folowing, he was agayne brought before them into the Chapt •… houſe at Weſtminſter, where he remayned almoſt the whole day, and late in the eu • ning they cauled him before them, and demaunded of him, whether he woulde abi •… or burne? He was then in a great agonye, and thought rather to burne then abiur •… But then was he ſent agayne to haue the counſaile of Gardiner and Foxe, and they perſwaded him rather to abiure then to burne, becauſe they ſayde he ſhould doe more good in tyme to come, & with diuers other perſwaſions that were mightie in the ſight of reaſon and fleſhe. Ʋpon that knéelyng vpon his knées, he conſented to abiure, and the abiuration put into his hand, he abiured as it was there written, and then he ſubſcribed it with his owne hand, and yet they would ſcarcely receiue him into the boſome of the Church, as they termed it. Then they put him to an othe, and charged him to execute doe and fulfill all that they commaunded him, and he promiſed ſo to doe.

Then they commaunded the warden of the fléete to carye him with v. other of the ſtiliard that then were in like trouble with him vnto the fleete from whence they came, and to kéepe them cloſe priſoners, and in the morning to prouide v. Faggots for Doctour Barnes and iiij. ſtilliard men, the which was readely done the next day by viij. of the clocke in the morning. At which tyme the knight Marſhall with all his Billes, and gleues, & all the Tipſtaues he could make was cōmaunded to bring them frō the Fléete vnto Paules Church, and in like maner to bring them from thence to the fléete againe. And in the morning they were all ready by their houre appointed in Paules Church aforeſayd, the which Church was then ſo full that no man might get in. The Cardinall had a ſkaffolde made for him in the toppe of the ſteyers before the Quyer dore, where he him ſelfe with xxxvj. Abbottes, mitred Priors and Biſhoppes, and he in his whole Pompe mitred (which Barnes had ſpoken againſt) ſat there inthronized, his Chapleynes and ſpirituall Doctours in gownes of Dammaſke and Satten, and he himſelfe in Purple, euen like a bloudy Antechriſt. And on the top of the ſtayers alſo, there was erected a new pulpit for the Biſhop of Rocheſter, whoſe name was fiſher to preach againſt Luther and Barnes, and great baſketes full of Bookes ſtanding before thē with in the rayles, which after the ende of the Sermon, a great fyer being firſt made before the Roode of Northen, were commaunded to be there brent, and the aforeſayd heretikes after the ſermon to goe thriſe about the fyer, and to caſt in their fagottes.

Now while the Sermond was a doing, Doctour Barnes and the Stilliard men were commaunded to kneele downe, and to aſke God forgeuenes, yt Catholike Church and the Cardinalles grace. And after that he was commaunded at the ende of the Sermon to declare, that he was more charitabler handled then he deſerued, or was worthy (his hereſies were ſo horrible and ſo deteſtable) and once againe knéeled downe on his knees, deſiring the people of forgeuenes, and to pray for him. And the Cardinall departed vnder a canapye with all his mitred men with him vntill he came to the Weſt dore of Paules, and there he tooke his Mule, and the mitred men came backe againe.

Then Barnes and the other ſayd poore men, being commaunded to come downe frō • he ſtage (whereon the ſwéepers vſe to ſtand whē they ſwéepe the Church) the Biſhops • at them downe againe, and commannded the knight Marſhall and the warden of the fleete with their cōpany to cary them about the fyer, and ſo were they brought to the Byſhops, and there for abſolution knéeled downe. At which tyme Rocheſter declared to the people, how many dayes of pardon and forgeuenes of ſynnes they had for being 〈◊〉 that Sermond, and there did aſſoyle Doctour Barnes with the other, and ſhewed yt people that they were receaued into the Church againe.

Theſe thinges being done, the warden of the Fleete, and the knight Marſhall were commaunded to cary them againe vnto the Fleete, and charged yt they ſhould haue the •… tie of the fleete as other priſoners had, and that their frendes might reſort vnto • hem, and there to remayne vntill the Lord Cardinalles pleaſure were knowen.

After that Barnes had contynued in y• Fleete by the ſpace of halfe a yeare, at lēgth •… ng deliuered he was committed to be free priſoner at the Auguſtine friers in Lon 〈◊〉 . Whē thoſe Caterpillers and blouddy beaſtes had vndermined him, they complay 〈◊〉 agayne to their Lord Cardinall. Whereupō he was remoued to the Auſten fryers 〈◊〉 North hampton, there to be burned. Yet he him ſelfe vnderſtanding nothing there 〈◊〉 , but ſuppoſing ſtill that he ſhould there remayne and contynue in free priſon. At the 〈◊〉 one M. Horne who had brought him vp, and was his ſpeciall frende, hauing intel •… nce of the writt that ſhould ſhortly be ſent downe to burne him, gaue him coūſell to fayne him ſelfe deſperate, and that he ſhould write a letter to the Cardinall, & leaue it on his table where he lay, and a paper by, to declare whether he was gone to drowne A wittie and pleaſaunt deuiſe to eſcape the crueltie of tyrantes. him ſelfe, and to leaue his clothes in the ſame place: & there an other letter to be left to the Maior of the towne to ſearch for him in the water, becauſe he had a letter written in parchment about his necke cloſed in waxe for the Cardinall, which would teach all men to beware by him. Ʋpon this they were vij. dayes in ſearching for him, but he was conueied to London in a poore mans apparell, and taried not there, but tooke ſhipping and went to Antwarp, and ſo into Germany to Luther, and there fell to ſtudy vntill he had made aunſwere to all the Byſhops of the Realme, and had made a booke intituled Acta Romanorum Pontificum, and an other booke with a ſupplication to King Henry the viij.

Imediately it was tolde the Cardinall that he was drowned, and he ſayd, Perijt memoria eius cum ſonitu. But this did light vpon him ſelfe ſhortly after, which wretchedly dyed at Leceſter.

In the meane tyme D. Barnes was made ſtrong in Chriſt, and got fauour both of the learned in Chriſt, and of forreine Princes in Germany, and was great with Luther, Melanction, Pomeran, Iuſtus Ionas, Hegendorphinus and Aepimus, and with the Duke of Saxon, and king of Denmarke: which king of Denmarke in yt time of More and Stokeſley ſent him with the Lubeckes, as an Embaſſadour to King Hēry the eight. And during the time he remayned here, he lay with the Lubeckes Chauncelour at the Stiliard.

Syr Thomas More being then Chauncelour would fayne haue entrapped him, but the king would not let him, for Cromwell was his great and deare frende. And ere he went the Lubeckes and he diſputed with the Biſhops of this Realme in defence of the trueth. And ſo he departed agayne without reſtreynt with the Lubeckes.

After this he went agayne to Whittembergh to the Duke of Saxſon and to Luther and there remayned to ſet forth his workes in Print that he had begonne. And from thence ſhortly after he returned agayne into England in the tyme of Quéene Anne Boleyn and continued a faythfull preacher in this Citie of London all the time that ſhée remained Quéene. And was well enterteyned and promoted.

After this by the meane of the Lord Cromwell he was ſent Ambaſſadour from K. Hēry the viij. to the Duke of Cleue, for the mariage of yt Lady Anne of Cleue betwéene the king and her, and was well excepted in that Ambaſſade, and in all his doinges, vntill the tyme that Stephen Gardiner came out of Fraunce: But after he came, neither Stephen Gardyner the author of miſchiefe and decay of religion in England. Religion proſpered, nor the Quéenes maieſtie, nor Cromwell, nor the preachers, who after the mariage of the Lady. Anne of Cleue, neuer ceaſed vntill he had graffed the mariage in an other ſtocke, by the occaſion whereof he began his bloudy broyle.

For not long after the diſſolution of yt ſayd mariage betwéene king Hēry yt viij. and yt Lady Anne of Cleue, yt ſayd Doctour Barnes with two of his brethrē felow preachers, named Iherome and Garret, were apprehended and caried before the kynges maieſtie to Hampton court, and there were examined: where the kynges maieſtie ſéeking the meanes of Barnes ſafetie to bring Wincheſter and him agréed, at Wincheſters requeſt graunted him leaue to goe home with the Byſhop to conferre with hym, and ſo he did. But as it happened, they not agréeing, Gardiner & his comparteners ſought by all ſubtile meanes how to entangle and intrappe them into farther daunger, which not long after was brought to paſſe. For by certayne complayntes made to the king of them, they were enioyned to preach iij. Sermōs the next Eaſter folowing at the Spittle beſide London. At the which Sermons beſides other reporters which were thither ſent. Stephen Gardiner Byſhop of Wincheſter was there preſent, ſitting wyth the Maior, either to beare recorde of their recantation, or els as the Phariſeys came to Chriſt, to trippe them in their talke, if they had ſpoken any thing awry.

When the aforeſayd thrée had preached their Sermons, among whom Barnes preaching the firſt Sermō, and hée ſéeing Stephen Gardiner there preſent, humbly deſired him in the face of all the audience to forgéeue him, and that if he forgaue hym to hold •… vp his hand, and the ſayd Gardiner thereupō helde vp his finger. Yet notwithſtāding, by the meanes of yt ſaid reporters, they all iij. immediatly after they had preached, were ſent for to Hampton court, and from thence caryed to the Tower by Syr Iohn Goſtwyke, and there they remayned vntill the xxx. day of Iuly next folowing. Thē enſued proceſſe againſt them by the kynges counſaile in the Parliament, to the which Gardiner confeſſed himſelfe to be priuy among the reſt. Whereupon all the aforeſayd thrée Saintes and true Martyrs, the xxx. day of Iuly (not comming to any aūſwere, nor yet knowing any cauſe of their cōdemnation, without any publique hearing) were drawen on herdelles from the Tower to Smithfield, where they preparing them ſelues to the fier, had there at the ſtake diuerſe & ſondry exhortations, amongeſt whome Doctour Barnes firſt beganne with this proteſtation folowing.

I am come hither to be burned as an heretike, and you ſhall heare my beliefe wereby you ſhall perceaue what erronious opinions▪ I holde. God I take to record I neuer (to my knowledge) taught any erronious doctrine, but onely thoſe thinges which the Scripture leade me vnto, and that in my ſermons I neuer mainteyned any errour, neither moued, nor gaue occaſiō of any inſurrection. Although I haue béene ſlaundered to preache that our lady was but a Saffron bagge, which I vtterly proteſt before God that I neuer ment it nor preached it: But all my ſtudy and diligence hath beene vtterly to confound and confute all men of that doctrine: as are the Anabaptiſtes, which denie that our Sauiour Chriſt tooke any fleſhe of the bleſſed virgine Mary, which ſectes I deteſt and abhorre. And in deede in this place there hath beene burned ſome of them, whom I neuer fauoured nor mainteyned, but with all diligence I did ſtudie euermore to ſet forth the glory of God, the obedience to our ſoueraigne Lord the King, and the true and ſincere religion of Chriſt. And now harken to my fayth.

I beléeue in the holy and bleſſed Trinitie three perſons and one God, that created and made all the world. And that this bleſſed Trinitie ſent downe the ſecond perſon Ieſu Chriſt into the wombe of the moſt bleſſed & pureſt virgin Mary. And heare beare me recorde that I doe vtterlye condemne that abhominable and deteſtable opinion of ye Anabaptiſtes, which ſay that Chriſt tooke no fleſhe of the bleſſed virgine. For I beléeue that without the conſent of mans will or power, he was conceaued by the holy ghoſt, and tooke fleſhe of her, and that he ſuffered hunger, thirſt, colde, and other paſſions of our body (ſinne except) according to the ſaying of S. Peter, he was made in all things like to his bretheren (except ſinne)

And I doe beléeue that he liued here among vs: and after he had preached and taught his fathers will, he ſuffered the moſt cruell and bitter death for me and all mankinde.

And I doe beléeue that this his death, and paſſion was the ſufficient price and ranſōe for the ſinne of all the world. And I beléeue that through his death he ouercame the deuill, ſinne, death, and hell, and that there is none other ſatiſfaction vnto the father, but this his death and paſſion onely: and that no worke of man did deſerue any thing of God, but onely his paſſion as touching our iuſtification. For I knowledge the beſt worke that euer I did is vnpure and vnperfect. And here withall he caſt abroad his handes and deſired God to forgeue him his treſpaſces. For although perchaūce (ſaid he) you know nothing by me, yet I doe confeſſe that my thoughtes and cogitations be innumerable. Wherefore (ſaid he) I beſéech the o Lorde, not to enter into iudgmēt with me. According to the ſaying of the Prophet Dauid. Non intres in iuditium cum ſeruo tuo domine. And in an other place. Si iniquitates obſeruaueris domine quis ſuſtinebit. Lord if thou ſtraightly marke our inniquitie who is able to abide thy iudgment. Wherefore I truſt in no good worke that euer I did, but onely in ye death of Chriſt, & I doe not doubt but through him to inherite ye kingdome of heauen. Take me not here that I ſpeake againſt good workes, for they are to bée done, and verely they that doe them not, ſhall neuer come to the kingdome of God. We muſt doe them becauſe they are commaūded vs of God to ſhewe and ſet forth our profeſſion, not to deſerue or merite, for that is onely the death of Chriſt.

I beléeue that there is a holy Church & a cōpany of all them that doe profeſſe Chriſt: & that all that haue ſuffered and confeſſed his name, be Sayntes, and that all they doe la • de and prayſe God in heauen, more then I or any mannes tongue can expreſſe, and that alwayes I haue ſpoken reuerently of Saintes, and prayſed them aſmuch as ſcripture willed me to doe: And that our Lady (I ſay) ſhée was a vergyn immaculate and vndefiled: and that ſhée is the moſt pureſt virgin that euer God created, and a veſſell of God elected, of whome Ieſus Chriſt ſhould be borne. Then the ſhriefe ſomwhat ſtayeing him and haſtening him to make an ende, he turned him to the people and deſired all men to forgeue him: and if he had ſaid any euell at any tyme vnaduiſedly, wherby he had offended any man, or geuen any occaſion of euell that they would forgeue it him, and amende that euell they tooke of him: and to beare witnes that he deteſted and abhorred all euill opinions and doctrines againſt the word of God: and that he dyed in the fayth of Ieſus Chriſt, by whom he doubted not but to be ſaued. And with thoſe wordes he deſired them all to pray for him, and then turned him about, and put of his clothes, and made him ready to the fyre, where patientlye he ſuffered the bitter and cruell Martirdome and death. And the lyke dyd the other his companiōs that ſuffered with him. Which was in the yeare of our Lorde. 1541.

A Supplication vnto the most gracious Prince King Henry. viij. ¶ Grace and peace from God the father of our Sauiour Ieſus Chriſt be with your moſt noble and excellent grace for euer. Amen.

The complaynt of Doctour Barnes made to K. Henry the viij. agaynſt the Lordly Byſhops & Prelates of Englād. IN moſt hūble wiſe cōplaineth vnto your grace your continuall oratour Robert Barnes, of the intollerable iniuries, wronges, and oppreſſions wherwith certaine Byſhops of your realme vexe and haue vexed, contrary vnto the worde of God, and their ownelawes, and doctors, not onely me, but alſo all true preachers & profeſſors of the ſame, in condemning them for heretickes, as they did me: whiche thing they were not able to proue by the Scripture of God, nor yet ſhall, if it would pleaſe your grace indifferently (according to the office wherein God hath ſet you) to heare the ſmall as well as the great, and to ſuſtaine your poore Orator agaynſt their violence and ſtrength.

God I take to recorde that I am right ſory to make thys complaint vnto your grace againſt them, if I could coniecture any other meane to cauſe them to redreſſe their intollerable oppreſſions, wherewith they dayly oppreſſe your poore and true ſubiectes, ſo ſore and ſo violently, that without doubt (if your grace ſée not ſhortly a remedy) God muſt néedes puniſhe. For I doe not beléeue that euer hée will ſuffer long ſo great tyranny againſt his worde, and ſo violent oppreſſion of true Chriſten mē, as they doe now vſe, and that in the name of Chriſt and hys holy Church. For verely wée doe not read in any memoryes, that our fathers haue left vs, that euer the people were vnder ſo great tyranny, as now your poore ſubiectes bée vnto thē. Now it is ſo farre come, that what ſoeuer hée bée, hye or lowe, poore or riche, wiſe or fooliſhe, The tyrannous gouerment of the Byſhops of England. that ſpeaketh agaynſt them and their vicious liuing, hée is either made a traytor vnto your grace, or an hereticke agaynſt holy Church, as though they were Kings, or Gods. This may your moſt excellent grace perfectlye know, if you call to remembraunce thoſe good men that they haue had to doe with. Is it not a maruelous court In the Byſhops court no man can be founde Innocent. that they haue? wherein there was neuer man accuſed of hereſie, were hée learned or not learned, but they found him gilty? Is not that a maruelous court ye neuer hath innocentes? What court within your realme may ſay thys againe? And if any mā ſpeak of Gods law and right conſcience, agaynſt thys damnable tyranny, little will they ſtick to make him an heretick. And if that will not helpe (to colour and maintaine their oppreſſion) then adde they treaſon againſt your grace, though hée bée neuer ſo true a ſubiect, and all vnlikly to make any reſiſtaunce, or to thinke any euill vnto your grace.

Now if it pleaſe your grace, let vs conſider to what ende this vncharitable and vnrighteous accuſation of the Byſhops, yea rather of ye diuell is inuented.

Firſt, if there bée any men ye preach diſpute, or put forth in writing any What ſoeuer is not agaynſt the Clergye, thoughe the ſame be neuer ſo wicked, yet finde they no fault therewith. thing not towching thē, though it bée neuer ſo blaſphemous againſt God, ye bloud of Chriſt, and his holy worde, they will not once be moued therewt, the examples thereof are ſo playne yt it néedeth no proufe. Your grace may ſée what blaſphemous rubrikes they allow againſt yt bloud of Chriſt, what ſhamefull & abhominable pardōs they they tollerate & admyt, what diſputations they doe mayntaine to proue yt Pope a God & no man, hauing theſe wordes, That the Pope is neyther God nor man. And whether ye Pope In vi. Cap. Quo. in ver 〈◊〉 Papa. Diſt. xl. Ca. Si Papa. can ſinne or not? & that no man can condemne the Pope though hée bring innumerable ſoules to hell by his occaſion. Agayne let vs conſider, that if any mā but once ſpeake agaynſt their cloked ipocriſie, or againſt neuer ſo litle a thing yt longeth to them by the which their abhominations ſhoulde be diſcloſed. And we ſhall euydently Whoſoeuer ſpeake agaynſt or preache agaynſt any of their abuſes and abhominations, her •… ſt nedes bee caught and moſte ſhamefully and cruelly hādled and tormented. perceaue that their can no ſcripture, no place, no maiſterſhip, nor excuſe in the world ſaue, but hée muſt eyther to open ſhame, or cruell death. So that is playne that their cruelnes ſerueth to no other ende, but as they ſhould ſaye, yf that any man wyll take in hād to preache the verety, and the true Goſpel of their Maiſter Chriſt purely wherby thoſe winnings ſhould be deminyſhed, wherwith we mayntayne our honour, our dignity, our worldly promotion, our delicious lyuing, our gorgious apparel, our ſūptuous pallaces, our lordſhips, breifly all things that we vſe to our paſtime & pleaſure ſhould bée manifeſt to all mē, ye we not only get theſe thinges by falſe fayned holynes in deceyuing and robbing the people of their goodes, but alſo ye dyſpendyng of them to bée abhomynable, and contrary to the ordynance and worde of God. Now rather then this ſhould come to paſſe, we had leuer No power nor potentae maye hinder the gayne and profites of the Clergy gather our ſtrēgth togither & oppreſſe by vyolēce as many as wil hold wt this learning, bée hée King, Duke, Lorde, Baron, knight, man, womā, or childe. So that by there practiſe it is euident to all that will ſée: that it is they that goe about to make inſurrection to yt mayntayning of their world ly pompe, and pride, and not the true preacher, for hée entendeth to mayntayne Is yt falſe preacher is a perſecuter, ſo the true preacher is a ſufferer. nothing, but to bring to light the moſt glorious & heauenly word of God, which by them hath béene darkened and kept vnder, and that with ſuffering perſecution, as the nature of the worde is) and not with perſecuting, for he maketh no ſtryuyng (yf bée bée the true preacher of God) nor fighting for this worlde, but ſuffereth the children of the worlde to enioye theſe worldly thinges. Not withſtandyng they are not aſhamed thus falſly to laye it to the preachers charge, and all becauſe they would make your grace to mayntayne their maliciouſnes. So that vnder the pretence of treaſon, they myght execute the tyranny of their harts. For who is hée that would bee a traytour, or mayntaine a traytour, agaynſt your moſt excellent and noble grace? I thinke no mā yea & I know ſurely that no man can doe it, without the great diſpleaſure of the eternall God. For S. Paule cōmaundeth ſtraightly vnto all chriſtians, to bee obedient in all thinges, on this manner: Let euery man ſubmyt Roma. 13. himſelfe to the auctoryte of the higher power. For whoſoeuer reſiſteth the power, reſiſteth yt ordinaunce of God, And they that reſiſt, ſhall receiue to them ſelues damnation. Alſo S. Peter confirmeth this ſaying: Submit your ſelues vnto all manner 1. Pet. 2. of ordinaunce of mā for yt Lords ſake, whether it be vnto the king, as vnto their chiefe head, eyther vnto Dukes as vnto them that are ſent of hym for the puniſhment of euell doers, but to the prayſe of them ye doe well. wherfore The ſcriptures in the common toung teach all obediēce to the rulers, and is not the mouer of ſedition. if euery man had the ſcriptures, (as I would to god they had) to iudge euery mans doctrine, then were it out of queſtion, that the preachers therof, eyther would or could make, or cauſe to bée made any inſurrection againſt there Prince: ſéeyng the ſelfe ſame ſcriptures ſtraytely commaundeth all ſubiectes to bée obedient vnto their Princes, as Paule witneſſeth, ſaying: warne them (ſayth hée) that they ſubmit them ſelues to Prynces and to powers, & to obey the officers.

Now how cā they that preach and The Goſpell of Chriſt is not ye cauſe of inſurrection. exhort all men to thys doctrine cauſe any inſurrection, or diſobedience againſt their prince. But let vs goe further, and conſider the preachers, which onely haue preached the word of God, and marke if euer they were occaſion of diſobedience or rebellion agaynſt princes.

Firſt call to mind ye old Prophets, No Prophet that euer ſtyrred vp the people agaynſt the Prince. and with a ſingle eye iudge if any of thē eyther priuely or apertly ſturred vp the people agaynſt their Princes.

Looke on Chriſt, if hée ſubmitted not hym ſelf to ye hye powers: Payde Chriſt ſubmitted himſelfe to the higher powers. hée not tribute for all hée was frée, and cauſed Peter likewyſe to pay? Suffered not hée with all pacience the puniſhmentes of the princes? yea death moſt cruell, although they did hym open wrong, and could finde him gilty in no cauſe.

Looke alſo of the Apoſtles (which both taught and wrote the doctrine of The Apoſtles obeyed the Princes. Chriſt, and in their liuing followed hys ſteppes) and if euer they ſturred by any occaſion the people agaynſt their princes, yea if they themſelues obeyed not to all princes, although the moſt part of them were tyrauntes and infidels.

Conſider likewyſe thoſe Doctors, which purely and ſincerely hath hādled All true preachers teach obedience to the Prince. the worde of God, either in preaching, or writing, if euer by theyr meanes any inſurrection or diſobedience riſe among the people agaynſt their princes: But you ſhall rather finde, that they haue béen ready to lay downe their owne heades, to ſuffer with all pacience, whatſoeuer tyranny any power woulde miniſter vnto them, geuing all people example to doe the ſame.

Now to conclude, if neither the Scriptures, neither the practiſe of the preachers thereof teacheth, or affyrmeth that ye people may diſobey their princes, or their ordinaūces, but contrarywyſe teacheth all obedience to bée done vnto them, it is playne that thoſe Byſhops or rather Papiſtes, doe falſely accuſe thoſe true preachers and ſubiectes: which thyng woulde appeare in euery mans ſight, if by their violence, the word of God were not kept vnder.

Now is this ye doctrine that I doe preach and teach, and none other, as concerning thys matter, God I take to recorde, and all my bookes & writinges that euer I wrote or made. And onely I allow and fauour them, whiche furthereth thys doctrine of Chriſt, and of thys I am ſure myne aduerſaries, or rather aduerſaryes to Chriſtes doctrine, muſt beare mée witneſſe.

But now as wée haue bréefly touched the doctrine that the true preachers preach to the people, both by worde, writing, and practiſe of them: So let vs ſomewhat touch ye doctrine and practiſe of the Pope, and the Papiſticall Biſhops, and then let euery man ſéeke out ye heretickes, and traytors to their princes.

Firſt, where the preachers onely of the worde of God, preacheth and teacheth all men to obey their princes and their ordinaunces, according to the wordes of S. Peter. There the In 6. Lib. 1. titulo. 33. de matori obedientiae cap. Solite. Pope and the Papiſticall Biſhops, contrary vnto the minde and facte of Saint Peter, expoundeth S. Peters wordes ſaying: that S. Peter meaned not hym ſelfe, nor his ſucceſſors, The Pope falſifyath the Scriptures. but hys ſubiectes. And by this falſe interpretatiō excludeth him ſelfe with hys, frō all obedience to princes. And yet not ſo content, but craftely drawing all other ſubiectes from the obedience of their princes, ſayth to them alſo, that ye wordes of S. Peter were not ſpoken as a cōmaundement, but as a counſell.

And by this crafte, if any prince eſpye hys falſehode, and of conſcience goe about to reproue him, then by his The Papiſtes teach diſobedience to Princes. falſe preachers, and maintainers of hym, he lightly withdraweth ye hartes of the commons from their prince, affirming the cōmaundement of God to bée but a counſell, and at the leaſt wyſe his authoritie to bée ſufficient to diſpence with all ye cōmaundementes of God. And thus (the people being ignoraunt, becauſe they lacke ye word of God to iudge euery doctrine by) they delude their wittes.

And if any man that perceaueth their crafte, of very loue that hée hath to God and hys commaundementes, exhorteth the people to iudge the doctrine of thoſe Papiſtes by the worde of God: Anone they lay hereſie vnto hys charge, laying for thē there Gods The doctrine of the Papiſt. lawe, ſaying: No man may iudge the Pope, no mā alſo may géeue ſentence aboue hys iudgement, but hée ſhall Diſt. xl. c. Si papa. 9. q. 6. ca. Cuncta. 30. q 1. cap. Ideo permit iudge all men vpon earth.

Item, the ſeate of Rome géeueth ſtrength and might to all lawes, but it is ſubiecte to none.

Item, that the ſubiectes may bée diſobedient to their own Lordes, and In 6. Lib. 2. de ſen. & re iudic. that hee may depoſe kinges.

Item, that hée hath authoritie to breake all othes, bondes, and obligations 15. q. 6. cap. Alius. made betwéene any man of hye or lowe degrée.

Item, that the Pope hath power to interprete, declare, and to lay forth 26. q. capit. Quotiens the holy ſcripture after hys own will, and to ſuffer no man to expound it contrary to hys pleaſure.

Item, that the Pope is a God vpon In 6. de cōc. preb. ca. Ad Apostolatus in verb. continetur diſt. 40. cap. Si Papa. earth, ouer all, heauenly, earthly, ghoſtly, and worldly, and hée is all hys owne, and no man may ſay to hym, what dooſt thou?

Item, though the Pope were ſo euill, that hée lead innumerable mē by great heapes to hell, yet ſhall no man reproue him therefore.

¶ Now after that they had ſytten in the conſciences of men, with theſe & The ſhameleſſe doings of the Papiſtes. ſuch like abhominable doctrines, and had excluded mē frō ye ſcriptures, as an vnlawfull thing to haue in their mother tonge, leſt they ſhould eſpye their diſceatfulnes: Then as mē paſt ſhame, being both without feare of God and man, ſpared not to put in executiō theſe abhominable doctrines inſomuch that they depoſed openly Princes, and Emperours, yea and aſſoyled all their ſubiectes from the obedience of them, the commaundement of God not regarded. But that my wordes ſhould the better appeare to all men, I ſhall recite ſome of their practiſes, both out of Autēticke crownycles, and out af their owne lawe.

¶ Zacharias did depoſe the king of • 5. quest. 6. Alius item. Fraunce, not all onely for his iniquitie, but alſo becauſe he was vnprofitable for ſo greate a power, and ſet t • The ſhamefull arrogā cie and tyranny of the Pope. his •• éede Pipinum the Emperours father, and did aſſoyle all Fraunce of their othe and alleagyaunce that they had made • nto the olde king. The which thing, the holy church of Rome doth oftimes, by hir auctorite. &c.

¶ Now would to God your grace earneſtly would looke on this lawe, or at the leaſt, to ſuffer and géeue the worde of God into ye handes of your ſubiectes to compare the obedience, that theſe men both preache and practice, to it. But fayne would I know of them all, who hath depoſed any king ſyth Chriſtes paſſion, ſauīg they onelye? who will bée kinges felowes, yea and cōtroulers, ſauing they only? Is not this a ſubtile crafte of Antychriſt, to warne other men of heretykes, A caſt of Antichriſt. and of traytours, and in the meane ſeaſon, while men ſtand lokeing fhr traytours, commeth hée in and playeth the parte of an open traytour ſauing onely hée coloureth his name, and calleth himſelfe a true Byſhop, & is ready to accuſe other mē of treaſō, that he might eſcape hymſelfe, but hée is ſure, that hée wil neuer accuſe none of them that ſpeake againſt the auctorite of Princes. But if a man doe beginne but to open his mouth, for to declare that hee hath no temporall power, then rageth hée, and cryeth out, treaſon, treaſon. But let vs returne to their lawe, & ſée how they can proue it by Gods word, and how it ſtandeth with true ſubiection. Is this reſonable, that the Pope, and Popes take vpon them the depoſition of kinges. they (being by Gods lawe, but ſubiectes) ſhall depoſe a king? what example have they of our maſter Chriſt or if any of his Apoſtles? what ſcripture haue they to helpe them? How dare they bée ſo bolde, as to depoſe a king, which is ordayned of God, yea and by his holy worde, hauing no example, nor ſcripture for them? Be they aboue God & his bleſſed worde? But they will ſay, that the king was a wicked man, I aunſwere the crownicles geue contrary witneſſe, how ye he was a very good man, and ryght ſimple. And becauſe hée was ſimple, Therefore Pipinus, which had all ye rule vnder him, thought him ſelf better worthy to rule then the king, ſo wrote by a Byſhop, and by his chaplayne vnto the Pope, & deſireth hym to geue ſentēce, whether he was better worthy to bee king, that had all the paynes and labours, or hée that had no labour & could doe nothing? Now the Pope. to make Pipinum his frend and truſting by that meanes to haue helpe of hym agaynſt the Emperour, with whō hée had then béene at variance, gaue ſētēce with him, & depoſed the other, and made hym a Monke: & that this falſhod ſhould not bée perceiued they fained that ye king had béene a Mōke afore, called Samuell. This can I proue by good cronicles. Now let your noble grace conſider, if it were right, not onely to depoſe ſuche a king, but alſo to make him a Mōke. Thus haue they done wt other noble kinges, And no doubt, but that ſame or worſe, will they attempt to doe vnto your grace, if you diſpleaſe them, and at the leaſt they will doe their vttermoſte. Let all the hole rable of thē tell your grace, when a true preacher of Chriſtes Goſpell dyd ſuch a déede? There is no officer that hath néede to bée afrayde of Chriſtes Goſpell, nor yet of the preachers thereof. But of theſe preuye traytours, can no man bée too wary. But let vs graunt them, that ye kyng was a wicked man. The Scripture commaundeth vs, to obey We ought not to depoſe a king though he be wicked. to wicked Princes, and geueth vs none auctoritye to depoſe them, as their owne gloſe teſtifyeth vpon this text: Subdeti eſtote. Who was more wicked then Herode? & yet S. Iohn ſuffered death vnder hym, who was wyckedder thē Pilate? And yet Chriſt did not put hym downe, But was crucified vnder hym. Bréeflye, which of all ye Princes were good in the Apoſtles dayes? & yet they depoſed none. So that Gods worde and their owne learnynge, and the practiſe of our Maiſter Chriſte, and his holy Apoſtels, are openly agaynſt them. Moreouer their owne gloſe ſayth, that he 1. Pet. 2. was not depoſed, becauſe he was vnſufficient, but becauſe hée was wanton and lecherous with wéemen. O my Lordes, if you bee not afrayde of the vengeaūce of God, at the leaſt take a litle ſhame of the worlde vnto you, that haue ſo long tyme with ſo great tyranny defended theſe lawes, that bée ſo openly agaynſt Gods ordinaunce, agaynſt Gods word, and agaynſt the common ordinaunce and cōſent of all the world. And this haue you done, to the great iniury of noble Princes, to the intollerable ſubduyng of all noble bloud, to the oppreſſion of their true ſubiectes, to the deſtruction of all common wealthes, and finally to the euerlaſtyng damnation of many a Chriſtened ſoule. Tell me by your fayth, doe you beléeue that there is a liuyng God, that is mighty to puniſh his enemies? if you beléeue it, ſay vnto me, can you deuiſe for to auoyde hys vengeaunce, which bée ſo openly contrary to hys woorde? What aunſwere thinke you to make to hym? Thinke you that hée will ſuffer your worde to be heard, and let his godly word bee deſpiſed? Thinke you, that it will bée ſufficient for you to ſay, that they bée the lawes of holy Churche? Thinke you that hee will bee thus taught of you? Then were it tyme to plucke hym downe, and ſet you vp. Nay my Lordes hée is no childe, nor you ſhall finde it no childes game, thus to trifle and playe with hys holy word, and hys bleſſed ordinaūce, yea and that to the deſpiſing of the maker both of heauen and earth. Say what ye will, ye are not able by no learnyng, to defende this matter, neither afore God, nor yet afore our noble Chriſt and his Apoſtles are the ouerthrowers of the Popes, doctrine. Prince, nor afore any man of learnyng, that will bee true to his prince. For whiche way ſoeuer you turne you, our maſter Chriſt, & all his bleſſed Apoſtles bee agaynſt you, & will openly accuſe you, that you bée cōtrary to their worde, and to theyr déede. Aunſwere you to them, aunſwere not to me. If I hold my peace, they will ſpeake. Nor it will helpe you but litle, to crye after your old maner, hereſie, hereſie, a traytour, a traytour: for now you crye agaynſt your ſelues, & of thoſe thynges. Chriſt and his Apoſtles doe accuſe you. Doe you thinke it with the ordinaunce of God, that you ſhal depoſe a kyng, bycauſe hée lyueth in aduoultry, or is a lecherous man? If you thinke it a lawfull cauſe, why doe you not preach it opēly? why doe you not lay it to kynges charge? Why ſuffer you them to bee kynges, that lyue in aduoultry? Why doe you not put your lawes in executiō? You ſay they bée the lawes of holy church, and therby may you depoſe Princes. But if you wil put them in execution, then were it much better, to bée a Biſhop, or a Prieſt, thē to be a Kyng, or a Duke. For you may lyue in whoredome, or in any other vngracious lyuyng, yea and that to the deſtruction of many mens ſoules, and yet no mā ſo hardy to reproue you, as your own law doth openly commaunde in theſe wordes. If the Pope doe draw with Dist. ul. Si Papa. hym innumerable people on a heape to the deuill of hell, there to be puniſhed for euer, yet ſhal no mortall man preſume to reproue hys ſinnes, for hée muſt iudge all men, and may bée iudged of no man. &c. Lykewiſe haue De hereticis. Cū ex iniuncto. Et ſieut in. you an other law in your Decretals, that no lay mā may reproue a Prieſt. &c. How thinke you by theſe lawes, if they bée not of the deuill, tell me what is of the deuil? You wil both reproue, yea and alſo depoſe Princes, but you will neither bée depoſed, nor yet reproued of any mortall man. What thinke you your ſelues? Gods? But and ye will depoſe Kynges for fornication, how would you handle kyng Dauid? and kyng Salomon? would you depoſe them bycauſe of aduoutry? Dauid. Salomon. Nathan. So doe you more then the Prophet Nathan durſt doe. Briefly will ye bée content that the kyng ſhall depoſe you for fornication, then ſhall we ſhortly bee rydde of the moſt part of you.

But let vs come to Herode, that Herode. kept his brothers wife, would you depoſe hym therefore? Then doe you more then S. Iohn durſt doe. For hée durſt no more doe, but reproue hys vice, and dare you depoſe hym? But let vs go forth with your law. What authoritie had ye Pope & you to ſet Pipinum in that rowme, and not rather to let the kyngdome chooſe thē a king? Our maſter Chriſt ſayd, hys kyngdome was not of this world. But you will bée aboue kinges in this world, & not all onely depoſe them, but alſo ſet in new at your pleaſure. Moreouer by what authoritie did the Pope diſpence with the Realme of their othe? Your law ſayth, that the holy church of Rome is wont ſo to doe. I pray you of whom hath ſhe learned this ſame wont? who hath geuen her this authoritie? The Pope will diſpēce with ye othe of obedience that ſubiectes make to their prince. Can ſhée diſcharge vs of our obedience that we owe to our Princes? Is not this of the law of God? Standeth it not alſo with yt law of nature? Yea doe not Turkes & infidels faythfully obey to their princes? Is not the Princes power of God? & will you depoſe this power? or can you dipēce with this lawe? S. Peter learneth Actuum. 5. you, yt you are more bound to obeye God and his lawe, then man. but you litle regarde S. Peters ſaying. wherfore what ſay you to your owne 23. q. 5. Regū officium. lawe? whoſe wordes bée theſe? we muſt kéepe vnto Princes and powers fayth and reuerence. &c. My Lordes here you not fidem and oportet. & how come you with your deſpenſation, for our othe, and ſay, Non oportet, that we are not bound to be obedient to our princes, if you deſpence with vs. How cā you diſpence with vs of our othe, ſeing it is againſt Gods lawe? Here may men ſée, what teachers you haue béene, and alſo bée toward God and his holy Apoſtles, and towarde your noble Princes. And ye this thing may bée clearely knowne, I ſhall reſyte an other practyſe of yours.

Our Chronicles make mention, An. 1366. that in the time of Edward the iij. Pope Ʋrban dyd depoſe Perſe King of Spaine, becauſe hée was a vicious liuer, and ſet in hys ſtede one Henry a baſtarde. How thinke you, ſtandeth thys facte with Chriſtes doctrine? Byſhops captaynes of Rebelles againſt the Prince. which of vs all that preach the Goſpell, hath gone about to doe princes ſuch a villanye? you doe the déede, and laye the blame to vs. Doe you not remember, how that in the dayes of Henry the iiij, a captayne of your Church, called Richard Scroupe, Archbiſhop of Yorke, dyd gather an hoſte of men, & waged battell againſt hys kyng? but God the defender of hys ruler, gaue the king the victorye, which cauſed ye traytor to bée beheaded. And then your forefathers with their deuiliſhe crafte, made the people beléeue by their falſe Chronicle, that at euery ſtroke that was géeuē at the Biſhops necke, the kyng receaued an other of God in his neck. And where as the king was afterward ſtricken with a ſicknes, you made him and all hys ſubiectes beléeue ye it was Gods puniſhmēt, becauſe hee had killed the Byſhop. And not thus content, but you fayned after hys death, that hée dyd miracles. Is not thys toe much, both to bée traytors to your king? and alſo to faine God to bée diſpleaſed with your king, for puniſhing of treaſon? finally to make hym a ſaint, and alſo that God had done miracles to the defending of hys treaſon? How is it poſſible to inuent a more peſtilent doctrine then thys is? Here is Gods ruler deſpiſed, and hereby is open treaſon maintained? Thinke you that God will ſhewe miracles to fortifie theſe thynges? But no doubt the prouerbe is true, ſuch lippes ſuch lectuſe, ſuch ſaintes ſuch miracles.

Here were many thinges to bée ſayd, but I will paſſe it ouer. I am ſure you doe remember how obediently Kynge Iohn was cruelly handled of the Clergy. you droue King Iohn out of his kingdome? And the very originall of the ſtrife was, becauſe there were iiij. Biſhops of England at variaunce with the kinges grace, and becauſe hée required a dymie of the pyed Mō kes of England, for to maintaine hys warre agaynſt the Iriſhe men, but they would géeue hym none. Wherfore after ye king had ſped well in Ireland, hée reuenged him of ye Monkes, and tooke of euery place a certayne. For yt which thing your forefathers, maintainers of your deuiliſhe doctrine, wrote vnto their God yt Pope, and cauſed him firſt to excommunicate the kyng, and afterward to interdicte the land, & gaue it to the French kinges ſonne, which was maintayned through your fathers, and your naturall king compelled to flée into Wales, and there to tarye till ye time that hée was content to make agréement with your holy Idoll the Pope. The cōditions of ye agréement were, that hée ſhould firſt géeue xl. M. marke to the iiij. Byſhops, and make reſtitution to the pyed Monkes agayne, and alſo ſhould géeue to Pandolphus the Popes Legate, a great ſumme of money. Finally, hée ſhould bée bound to géeue yearely to the Pope of Rome a certayne great ſumme of money, and hée and all hys ſucceſſors ſhoulde receaue the land of the Pope, and holde it in ſée ferme, and vnto thys your fathers ſet their hādes & ſeales, binding them ſelues to tompell the Kynge Iohn poyſoned. king to kéepe thys contracte. But yet you were not ſo content, but afterward you found the meanes that this good kyng was poyſoned by a traytorous Monke of Swineſted, becauſe he ſhould ſay, that hée would make a halfepeny loafe worth xx. ſhillinges if hée liued a yeare. For the whiche Abhominable hypocriſie. word your holy Monke was moued, and went and confeſſed hym ſelfe to the Abbot, how that he would poyſon the king for thys, and the one deuill, as good as the other, the holy traytor abſolued the holy murtherer before the déede was done, and for thys holy murtherer is there founded v. maſſes for euer.

This is the bleſſed obedience of your holy Church. How would you cry? how would you yaulpe, if wée There is no ſuch ennemy to a true man as is a theefe. had handled a gentlemans dogge on this faſhion: but you can call vs poore men traytors, and in the meane ſeaſon, you bring both king & kingdome into ſeruitude and bondage? What is treaſon? if this bée no treaſon? to bring ſo honourable a kinge, and hys lande into ſuch bondage, and compell hym to receiue his naturall and frée kingdome, of ſuch a vyllayne, and lymme of ye deuell. What can bée ſaid or thought to defend this matter: you haue not all onely done wrong to the kinge, but vnto the yongeſt childe ye lyeth in the cradell, ye which by your meanes is bonde. And thinke it not ſufficient, to ſay that it is not your déede: for firſt you are the children of theſe fathers, and you haue alwayes alowed this acte. This hath béene blaſed, blowen, preached, and cryed out, and all your bookes full of this matter, and many a true mans bloud hath béene ſhed for ſpeaking agaynſt thys. And yet was there neuer none of you, ye did euer preach againſt this damnable facte: but with full conſent with full agréement, both in worde, déede, and in wrytyng, you haue alowed this treaſon. Therfore I take you for the auctors, as well as your forefathers. I would not ſpeake how dampnable it is, to inſtitute maſſes, for a willing traytor, and murtherer: there was neuer no learninge that could allow this. But there is no remedy, hée that dyes agaynſt his king, and for the maintayning of your treaſon muſt néedes bée a ſaynt, if maſſes, bleſſinges, and myracles wil helpe, for all theſe bée at your commaundement to geue where you liſt. So that we pore men muſt bée accuſed of inſurrection and treaſon, and we muſt bere al the blame, we muſt bée driuen out of ye realme, we muſt bée burned for it, and as God knoweth, there is no people vnder heauen, that more abhorreth, and with earneſter hart reſiſteth, & more diligenly doth preach agaynſt diſobedience, then we doe. Yea I dare ſay boldely, let all your bookes bée ſerched, that were written this. 500. years, & all they ſhall not declare the auctorite of a prince, and the true obedience towarde hym, as one of our litle bookes ſhall doe, that bee condemned by you for hereſy, and all this will not helpe vs. But as for you, you may preach, you may wryte you may doe, you maye ſweare, againſt your Princes, and alſo aſſoyle all other men of their obedience towardes their princes. You may compell princes to bée ſworne to you, and yet are you children of obedience, and good chriſten men. And if ye dye for this doctrine, then is there no remedy but you muſt bée ſaintes, and rather then fayle, ye ſhall doe myracles. To proue this, I will tell you of a holy ſaynt of yours, of whom your legend The ſtory of Germaine one of ye popes Saintes. and cronicles maketh mencyon, hys name, as ye call him is ſ. Germayne. So it chaunced ye in the tyme of king Ʋortiger he came into England, into a place where the king lay, & deſired for hym & his company lodging. The king becauſe hée kept no cōmō Inne, would not receiue hym. So hée departed very angerly, and went to the kinges Neteherdes houſe, and there deſired lodginge, and meate, and drinke for hym and his companye. The Neteherde was contēt to lodge him, but hée ſayd hée had no meate for hym, ſauyng a yong calfe, that ſtode ſuckyng of the damme by the crybbe. The byſhop commaunded the calfe to bée ſlayne, and to bée dreſt, & brought A worthy miracle for the Popes Saintes. afore hym, and hée and his company eate it vp, and after commaunded the bones of the calfe to bée gathered togither and put in the calues ſkinne agayne, and to bée layde in the cribbe by the damme, and by and by ye calfe ſtarte vp aliue agayne. The next day the byſhop went to king Ʋortiger, & reprooued him merueilous ſtraightly, becauſe hée would not lodge hym, and ſayde that hée was vnworthey to bée A kyng depoſed by a Saint, and a cowheard ſet vp in his kyngdome. kyng, and therefore depoſed hym, & made his Neteherde kyng in hys ſtede. Of the which Neteherde as ye cronicles maketh menſion, came afterward many kings. This is writen by one called Petrus de netalibus, the which writeth the liues of all ſaintes I thinke no man will binde mée to proue this thing a lye, but yet it muſt bee preached, & taught in your church it muſt bée writtē in holy ſaints liues, & hée muſt bée a ſaynt that did it, and why? becauſe hée depoſed a king, and ſet in a Neteherde. Theſe ſhamefull and abhominable thinges doe you prayſe, and alowe: and in the meane ſeaſon, condemne vs for heretickes, and for traytours. And if we chaunce (moued by the abhomynablenes of your doctrine) to geue you but one euyll worde, then all the world rekoneth vs vncharitable. But as for my parte, I take God to recorde, afore whome I ſhall bée ſaued or damned, that though you haue done mée ſhamefull wronge, and intollerable violēce, yet with your owne perſons am I neuer diſpleaſed nor angry: but agaynſt that horrible deuyll ye dwelleth in you, that is the cauſer, & auctor and mayntayner of ſuch abhominable doctrine, that is againſt God and his bleſſed worde, agaynſt hym (I ſay) is my quarell, and agaynſt hym doe I ſtriue, this is the truth, let men take my wordes as they will. Is it not abhominable, thinke you, ſo ſhamfully to depoſe princes? ſo to rebuke them ſo to handle them? to compell them to bée ſworne to you? and to holde their lands of you? & to bée your miniſters? to the greate diſhonour of the liuyng God, and blaſpheming of his bleſſed worde, and to the great diſpight of all noble potentates? Ye remember the Iuſt. li. ij. de ſen. & re iuds. ca. ad Apost. facte that is declared in your lawe of the noble Emperour Friderike, and that wretch Innocent the fourth: the thing was this. The Pope by ye reaſō of certayne complaintes, made by the Fridericke the Emperour depoſed. Emperours enemyes, cited the Emperour to appeare at Rome, and becauſe the Emperour would not appeare, he curſed hym with booke, bell, and candell, and afterwarde depoſed hym, and commaunded the electours to choſe an other. This is the cauſe of your lawe briefely. But your text declareth certayne artycles agaynſt the Emperour, which bée theſe. The firſt Articles alleged againſt Friderike the Emperour that hée had ſworne to kéepe peace with ye church of Rome, which oth hée brake, ſayth ye Pope. The ſecond that hee had done ſacrilege, in takyng 22. Gallyes laden with holy ſpiritual prelates the which would haue gone to ye councell, gathered agaynſt the Emperour in Lugdune. The third, becauſe ye Emperour was accuſed of certaine articles of hereſye, the which bée not ſet out. The fourth, becauſe that hee had not payed the annuall pencyon for the kingdome of Sicill (Sicill the which the Pope calleth the ſpirituall patrimony of S. Peter) in the ſpace of ix. yeares. For theſe ſame thinges dyd hée depoſe ye Emperour and pryuate hym of all hys dignity, and aſſoyleth all hys ſubiectes of their othe and obedience, and commaundeth euery man not to obey hym, but all men ye eyther gaue hym councell, helpe, or fauour, to bée excommunicate & curſed. This is your facte, this is your déede, this is your doctrine, in this learning you bée promoted doctours, & vnto this learnyng you are ſworne, theſe bookes bée read openly in your vnyuerſities. Marke now, which of vs twayne bée traytours. Eyther you that doe depoſe Emperours, & kings for ſuch trifles, yea and alſo make a Note here the difference betweene the Papiſtes and Proteſtantes. lawe thereof, and ſwere vnto it, and compell all other to ſwere vnto it: or els we, that ſpeake agaynſt it, & ſay ye you doe wronge both to God, to his bleſſed ordynaunce, and to all noble potentates. For Fyrſte, ye ought to bée vnder them, and not they vnder you, & more can you not doe but repreue by Gods worde their vnlawfull factes, but to depoſe them though they bée infydelles, and heretickes, haue you none authoritye. Ye ſée howe our maſter Chriſt, and all hys bleſſed Apoſtles did vſe them ſelues towarde vnbeléeuyng Princes, they neither depoſed them, nor yet cauſed them to bee ſworne vnto them. What a matter is it to depoſe an Emperour, bicauſe hée layeth handes of a carnall Cardinall? Is not Paule and Peter, as holy as all the College of you? And yet for laying handes of them was no mā depoſed. What and if hée kéepe no peace? is that a ſufficiēt cauſe to depoſe hym? your owne law teſtifieth otherwiſe. The holy church xxxiij. q. q. Inter haec. of God hath no ſworde, but the ſpirituall ſword, with the whiche ſhe doth not kill, but quicken. Lykewiſe in an xxiij. q. viij Conuenter. other place, bleſſed S. Ambroſe ſayth, willyngly will I neuer forſake you, but if I bee cōpelled I may not reſiſt, I may ſorow, I may wéepe, I may wayle. Agaynſt weapons, agaynſt ſouldiers, agaynſt the Gothans, my teares are my weapons. For ſuch thynges bée the defence of a Prieſt, otherwiſe ought I not, nor may not reſiſt. &c. Bleſſed S. Ambroſe durſt not depoſe the Emperour, neither for laying hand of him, nor yet for hereſie, neither for defendyng the liberties of holy Church. But S. Ambroſe was a ſimple foole, & knew not what the liberties of the Church ment, nor yet what the holy ſpirituall fleſhe of Cardinals is worth, and therfore hée could do nothing, but wéepe & wayle. But & if hée had béene halfe ſo wiſe, as I read of a certaine Biſhop of Saliſbury was, hée had done more in The hauty mynde and loftie courage of a Byſhop. this matter.

In the tyme of kyng Richard the ſecond, it chaūced a baker of London to beare horſebread in a baſket, and there came a ſeruaunt of the Byſhop of Saliſbury, and tooke by violence a loafe frō hym. The baker aſked why hée dyd ſo, & hée made hym none aunſwere, but brake his head, & the pore felow cryed for helpe againſt this violence, whereby the people were moued in the ſtrete to come out, & kéepe the kinges peace, ſo that the Byſhops ſeruaunt was compelled to flye into a houſe: Neuertheleſſe the people moued at this great violence, cauſed the Conſtable to come for to take hym, & to bryng him to priſon, but anone the Maior and the Shriues came and pacified the multitude, and ſo departed, & did the Byſhops ſeruaunt no more hurt. Notwithſtandyng the Byſhop The pacience of Biſhops are ſoone turned to wrath. of Saliſbury, and the Archbyſhop of Yorke were ſo moued with the Citie, for makyng an aſaute to the Biſhops houſe, that they made ſuch a cōplaynt to the kynges grace, that hée put the Maior, and both the Shriues out, and ſet in a Knight called Syr Edward, to rule yt Citie, and all this was done for a horſeloafe. What ſhall a mā ſay to the pacience of theſe ſpiritual men? They doe open violence, they breake the kynges peace, they robbe men of their goodes, yea & that in the kynges chamber, and alſo in the kynges hygh ſtrete, to the great diſdayne of iuſtice, to the rebuke of the kyng, and to the great diſpeaſure of his ſubiectes, and yet they can packe the matter ſo, that they bée white ſonnes, and other men muſt ſuffer for it. I can beléeue none otherwiſe, but that they haue witched the worlde, that men could neither heare nor ſée. For if this bée not a ſhamefull fact, I can not tell what is ſhamefull. It had becommed them a great deale better, to haue puniſhed their ſeruaūt in example of all other. But that was neuer the wont of the ſpirituall Churche, and yet they will accuſe all other men of inſurrection, but I dare ſay there was no rebellion in this Realme this v. C. yeares, if the kyng had diſpleaſed them, but they were at the begynnyng of it. We doe read in the time of kyng Henry the ſecond, that hée required of his ſpirituall Henry the ſecond. Byſhops, that none of them ſhould departe out of yt land, but they ſhould finde hym ſureties, that they ſhould purchaſe nothyng, to the hurt of the kyngs perſon, & his Realme. But the ſpirite of the ſpirituall fathers would not agrée to it, but rather founde the meanes, that Pope Alexander the Alexander the thyrd. thyrd (the whiche was an vſurper of the ſea of Rome) condemned this article for hereſie, and afterward one of the Biſhops (but agaynſt his will) dyed for this, and ſuch lyke articles mo, and you declared him a ſtynkyng martyr, but of this holy martyr, I wil ſpeake more an other time. If this bée obedience to Princes, to intende and The true occaſions & matters that ſtyrre vp inſurrection agaynſte Princes. purpoſe to betray them, and their Realmes, then are ye the beſt obedient children that euer were. But if makyng of diſſention, debate, and ſtrife, & ſettyng men togither by the eares, aſſoylyng men of their othe towarde their Princes, may be cauſe of inſurrection, and treaſon: then are ye the maſter of all maſters, and the beſt conueyers of all iugglers. What true Engliſhe hart would thinke, but that the kynges requeſt was both godly & lawfull? what learnyng is able to defende the contrary? Standeth it not with our fidelity that we owe toward our Prince? yea with the truth that we owe to our father and mother? to our brethren and ſiſterne? and to all our coūtrey men? Doth not our othe made to our Prince, bynde vs to it? & yet you will not agrée to it: but all your bookes muſt rather bee fulfilled with contrary doctrine, and all men muſt bée cōdēned for heretickes, that ſpeaketh agaynſt thē. Beleeue me, if I were your mortall enemy (as you reken me to bee, and as you haue wel deſerued, that I ſhould bée) I could ſo ſet out this matter, that all mē ſhould ſpytte at you: but I will vſe my ſelfe charitable toward you, and if the matter had not béene ſo haynouſly, and ſo violently hādled of you, I would not haue geuen you one ill woorde. But now let no man require of me, that I ſhould (vnto ſuch an abhominable & deteſtable deuill, as hath brought in this wicked and ſhamefull learnyng and maners) put of my cappe, & make low curteſie, and geue fayre wordes, and ſay: God geue you good morow ſyr deuill, how fare you? I am glad of your welfare, and proſperity, your Lordſhip doth rule very graciouſly, and all men prayſeth you. I doubte not but God ſhall proſper you. I ſay, let no man require this of me: for I am, and will bée ſo taken, for his mortall enemy, wherſoeuer I doe finde hym, whether hée bée Lord, or Byſhop, ſauing peraduenture, if I ſpye hym dwelling in a Byſhoppe, I wyll not hādle him with ſo rough wordes, for the weaknes of certayne men, as I would, if I founde him in an other place. It were not vncharitable, if I recited here by name the innocent bloud, that you haue ſhed in my time, for the ſpeaking againſt your vnlawfull doctrine. Alas what fault coulde ye ſinde in good mayſter Bylney, whō ye haue caſt away ſo violently? I dare Maſter Bylney. ſay, there is not one among you (that knew hym, but muſt commende and prayſe his vertuous lyuinge. And though you had founde him with a litle faulte (the which I thinke, and hée were now aliue, ſhould be no faulte) alas would you caſt away ſo cruelly, ſo good a man? and ſo true a mā? both to God, and to his kyng? But I will returne agayne to my purpoſe, and ſhewe an other example, how you haue learned, and taught to ſet kings and kingdomes togither by ye eares, for the maintenance of your dignities and doctrines.

Pope Ʋrban the vj. which was choſē in the yeare of our Lord 1378. Iohan Froſ. in Croni. ſuis. by ſedition, & violence of Romaines, which would haue no Cardinall of Fraunce, becauſe they woulde the Pope ſhoulde bee reſident in Rome. This Ʋrban (I ſay) deuiſing how to mayntaine his ſecte and part agaynſt his aduerſary, which was called Clement, of whoſe ſide ye kyng of Fraūce helde, ſent to the kyng of England, Ed. the 3. (the which as than was not well content with the Frenche kyng) certayne Bulles contaynyng cleane remiſſion a poena & a culpa, for all them that would wage battayle againſt the kyng of Fraunce, & againſt them that were of Clementes ſide. And becauſe the kyng and his Lords Pope Clemēt againſt Pope Ʋrbane, and Ʋrbane againſt Clement, eche defiyng and curſing other. ſhoulde bée the willinger to take battayle on them, hée ſent a commaundement to the Byſhops, to rayſe of the ſpiritualtie a taxe, for to pay the ſouldiours wyth. Moreouer becauſe the Duke of Lancaſter had a tytle to the kyngdome of Caſtell, the which helde of Clementes ſide: therefore ye Pope graunted, that part of this money ſhould alſo bée deliuered to hym, if hée would wage battayle agaynſt ye kyng of Caſtell, promyſing hym alſo, that hée would ſtyrre the kyng of Portyngale (which than had alſo varyaunce with the ſayde kyng of Caſtelll) to warre agaynſt the ſayd kyng, and to the mayntaynyng of his warre, hée would graūt yt kyng of Portyngale a demy of his ſpiritualty thorow all his Realme. How much was gathered in Portyngale, our ſtories maketh no menſion: but in London, and in the dioceſe was gathered a tūne of golde, and in the whole realme of England was gathered xxv. C. M. frankes, whiche makes in Engliſhe money. CC. lxxvij. M. vij. C. lxxvij. 〈◊〉 . And becauſe this money was gathered of ye ſpiritualitie, and by their diligence therefore the Pope ordayned Henry Spenſer the Byſhop of Norwych to bée the chiefe captayne of this warre: but or euer the Pope coulde brynge this matter to paſſe, he ſent to ye king, to his Lordes, and to his Byſhoppes xxx. Bulles: So that at the laſt, thys foreſayd Byſhop of Norwyche was ſent foorth with a greate number of men, in the wages of the Church, And the Duke of Lankeſter likewiſe agaynſt the kyng of Caſtell. Theyr oth was geuen them, to fight agaynſt no man, nor countrey that helde with Pope Ʋrban. And our chronicle ſaith, that Pope Ʋrban would haue made peace betwene the Frēch king, and ours at the laſt. How thinke you? Popes the ſtyrres vp and procurers of warre and deſtruction of people & countreys. is not this a pretie practiſe, to ſet men together by the eares? and than to make them beleeue, that he woulde make a peace? Fyrſt we muſt haue cleane remiſſion to fight, and thā wée ſhall bée curſſed as blacke as a potte, if wée will make no peace, And why? becauſe the Pope hath hys purpoſe.

Is not this a goodly packyng of ſpirituall men? Is not here goodly obedience taught toward Princes? Bée not mens ſoules well fed wyth thys doctrine? Bée not theſe good fathers, that thus watcheth nyght and daye, for yt cure and charge, that they haue of mens ſoules? Marke how charitable, and liberall that the holy Fathers bée, in diſtributing of Chriſtes merites? Euery man that fighteth in his cauſe, ſhall haue cleane remiſſion a pena, & a culpa, and muſt néedes bée the childe of ſaluation. Let Chriſt ſay and doe what hée can, for the holye Church hath ſo determined. And that no man ſhoulde doubt of it, there bée xxx. Bulles graunted, and that vnder leade. And the Church of Rome Diſt. xix. Si. Ro. & enim vero & nul ifaſ. & ca. Sic omnes. can not erre, for the ſpirituall lawe ſayth: what the ſea of Rome doth approue, that muſt néedes bée allowed: and that, that ſhe reproueth muſt bée of no ſtrength. Likewiſe in an other place: So muſt the decrées of the ſea of Rome bée accepted, as though they were ſpoken by the godly voyce of Peter hymſelfe.

Agaynſt theſe thinges dare I not ſpeake, for I would fayne bee taken for a Chriſten man: but yet I muſte bee ſo bolde to ſpeake one worde, the truth is, the deuill himſelfe hath blowen out theſe preſumptuous voyces. And yet mē muſt ſet both life, & ſoule on theſe wordes. For there bée xxx. Bulles of leade, to confirme the matter. And that is a weightye thynge. But when kyng Iohn, our naturall prince, ſhoulde haue had of the pyed Mōkes, for the defēce of this realme, but a ſmall ſumme of money. Than was there neuer a Bull to gette, nor yet one Byſhop in Englād, to preach on his ſide: But now CC. M. pound gathered in one Lent, and a greate deale more, & for the maintainaūce of ye pope his holy fleſh. Was not this a marueilous ſubiectiō? that we ſhould ſuffer our ſelues ſo lightly to bée moued, to geue, not onely ſo greate a ſūme of money? but alſo to ſend forth, in the defence of ſuch a wicked perſon, our naturall brethren, kinſemen, and countreymen? I dare ſay of my conſcience, that in fiue hūdred yeares, there was not ſuch a ſumme of money ſo lightly graunted, (were the cauſe neuer ſo great) vnto our right naturall, and lege Lord. Ye I doe beléeue, that if the kynges grace at this ſame day, ſhould deſire of ye ſpirituality, but halfe of this ſumme, I dare ſay How ready the ſpiritualtie is is to helpe the Pope. they wold neuer graūt him with their good will, nor there ſhoulde not bée found one Diuine in England, of the holy Popes Churche, that could and would proue by good Diuinitie, that the kyng might take it, and the ſpiritualitie were bounde to geue it.

Alas, what ſhall I ſay? beléeue me, I doe want wordes, to ye ſettyng out of this matter: where is natural affectiō? where is naturall loue? where is fidelitie? where is truth of hart, that men ought to haue, and to beare toward their naturall Prince? toward their natiue countrey? toward their fathers and mothers? toward their wiues and childrē? yea toward their liues? God of his infinite goodneſſe hath geuen vs a noble Prince, to the maintaynyng and defence of all theſe thynges, and toward hym we haue litle or none affection. But vnto this idole of Rome, are we ready to geue both body, and goodes, and the more we geue, the better we are content. Was not this a merueilous poueryſhyng to this Realme? to ſende out ſo many thouſandes? and to receiue nothyng agayne? but deceitfull Bulles? and ſhéepes ſkynnes? and a litle péece of leade? yea and worſt of all, to make men beléeue, that their ſaluation dyd hange on it? I dare ſay boldly, that if we poore men (which bée now condē ned for heretickes, and alſo for traytours againſt our kyng) had not béen, the Realme of England had not ſtād in ſo good a condition as it is, for men had béene bounde ſtill in their conſcience, What profite England hath by the Goſpell. for to obey this wretched idole. Who durſt haue kept ye innumerable ſumme of money, within the realme, ye yearely was ſucked out, by this adder, if our godly learnyng had not inſtructed their conſcience? Let all the Liberaries bée ſought in Englād, and there ſhall not be one booke writtē in. iiij. C. yeares, and (admitted by the Church of Rome, and by our ſpiritualtie) founde, that doth teach this obedience, and fidelitie toward Princes, and deliuereth our Realme, from the bondage of this wicked Sathan the pope, or els that is able to ſatiſfie, and to quiete any mans conſcience within this Realme: and yet I dare ſay, hée is not in Englād, that cā reproue our learnyng, by the doctrine of our maſter Chriſt, or els of his holy Apoſtles. Yea mē haue ſtudyed, and deuiſed how they might bryng our mighty Prince, and his noble Realme, vnder ye féete of this deuill. There could bée nothyng handled ſo ſecretly within this Realme, but if it were, either pleaſaunt, or profitable to the Pope to know, then were all the Byſhops in England ſworne, to reuelate that matter to him. This may bee wel proued, by their ſhamefull, & trayterous oth, that they contrary to Gods law, mans law, and order of nature) haue In. vi. lib. ij. tit. de iure iurando c. Ego Epiſcopus. made to this falſe man, the Pope. The wordes of their othe, written in their owne law, be theſe.

I Byſhop. N. frō this houre forth, ſhalbe faithfull to S. Peter, to the holy The othe of the Byſhops made to the pope. Church of Rome, and to my Lord the Pope, to his ſucceſſours, lawfully entryng into the Popedome. I ſhall not conſent in counſell, nor in déede, that hée ſhoulde loſe either lyfe, or lymme, or that hée ſhould bée taken in any euill trap. His councell, that ſhall bée ſhewed vnto me, either by hym ſelfe, or els by his letters, or by his Legates, I ſhall open to no man, to hys hurt, or damage. I ſhall helpe to defend & mayntaine the Papacie of the Church of Rome, the rules of the holy fathers (ſauyng myne order) agaynſt all men liuyng. I ſhall come to the Councell, when ſoeuer I bée called, onles I bée lawfully let. The Popes Legate I ſhall honorablye entreate, both goyng, and commyng, & in his neceſſities, I ſhall helpe him. I ſhall viſite yearely, either by myne owne proper perſon, or els by ſome ſure meſſenger, the ſea of Rome, onles I bée diſpenſed with. So helpe me God, and this holy Euangeliſt.

There hath béene wonderous packing vſed, and hath coſt many a thouſand mens liues, ere that the ſpiritualitie brought it to paſſe, that all they ſhould bée ſworne to the Pope, & owe none obedience to any man, but to him onely. This matter hath béene wonderous craftely conueyed, for at the beginnyng the Biſhops were not ſworne ſo ſtraitely vnto the Pope, as now. For I doe read in the tyme of Iſidorus in Decretis Gregoris mi noris c. In nomine. Gregory the thyrd, which was in the yeare of our Lord. vij. C. lix. how their othe was no more, but to ſweare for to kéepe the fayth of holy Church, and to abide in the vnity of the ſame, and not to conſent for any mans pleaſure to the contrary, to promiſe alſo to ſéeke the profites of the Church of Rome. And if any Byſhops did lyue agaynſt the olde ſtatutes of holy fathers, with him they ſhould haue no conuerſation, but rather forbidde it, if they coulde, or els trewly to ſhewe the Pope of it. This othe cōtinued a The Pope chaungeth the biſhops oth, as oftē as it maketh for his profite. great many of yeares, tyll that a mortall hatred ſprang betwene the Emperour, and the Pope, for confirming of Byſhops, than as many Byſhops as were confirmed of the Pope, did ſweare the othe, that I haue firſt written. For this othe, that Gregory maketh mention of, was not ſufficient: becauſe that by it, the Byſhops were not bounde to betray their Princes, nor to reuelate their counſelles to the Pope. The which thing ye pope muſt néedes know, or els hee coulde not bring to paſſe his purpoſe, that is to ſay, he coulde not bée Lord ouer the worlde, and cauſe Emperours, and kynges, to fetch their confirmation of him, and to knéele downe, and kiſſe his féete. The which when hée had broght to paſſe, hée procéeded farther, Firſte kynges hee brought wt violence vnder the Popes foote, & then Byſhops bee ſworne to maintaine it. adding more thinges in the Byſhops othe, to the maintayning of his worldly honour and dignitie, as it ſhall afterward appeare. But firſt wée wyll examine this othe, how it ſtandeth with Gods worde, and with the true obedience to our prince. I pray you tell me out of what Scripture, or els out of what example of our mayſter Chriſt & his holy Apoſtles, you haue takē this doctrine, to learne to ſwere to Saint Peter? or els to the Church of Rome? or els to the Pope? What néede you to ſweare to Saint Peter? ye cā neither doe hym good by your fidelitie, nor yet hurt by your falſhode. Othes be taken, that hée that the othe is made vnto, might bée ſure of the true helpe, and ſuccour of hym that ſweareth, agaynſt all men that could hurte hym.

Now Saint Peter hath none enymies, and though hée had, yet is not hée afearde of them, neyther can you helpe hym, nor deliuer hym, if hée had néede. But the verytie is, that good S. Peter muſt here ſtand in the fore frunt, to make men afrayde with, and to make men beléeue that you are his frendes: but God knoweth, that you neyther fauour his perſon, lrarnyng nor lyuyng For if S. Peters perſon were here with his nette on his necke, I thinke you would bid hym walke beggar, if you called him not heretik. Why doe you not ſweare to folowe hys lyuing? and to preach and teach his doctrine? but that maketh nothing for your purpoſe. Therefore you ſwerre all onely to S. Peters name. But wherein wyll you bée faythfull to S. Peter? to mayntane his worldly honours? dignities? or riches? you know well, hée ſayth, that hée hath forſaken all theſe thinges for Chriſtes ſake: & And for theſe thinges, I thinke hée will require none othe of you. Wherfore if you will néedes bée faythfull, & ſworne vnto S. Peter, it muſte bée in mayntayning, and in defending ſpirituall thynges, as preaching of Chriſtes Goſpell purely, and ſincerely, mynyſtring truelye after the inſtitution of our maſter Chriſt, ye bleſſed ſacramentes of holy church, and in vertuous lyuyng, geuing example to the holy church of Chriſte. But now if this bée your othe, truely you are periured, & worthy to weare papers, for you doe reken your ſelues to hye, and to honorable, to goe aboute ſuch ſimple thinges, as theſe bée. And therfore you haue applyed your ſelues, to The holy workes of Byſhops. other greater matters, as to chriſtening of belles, to halowing of churches, to bleſſing of candels, to conſecrating of holy oyle, to halowing of chaleſies, veſtementes, and aulters, and to geuing 40. dayes of pardon, to them that receiueth your bleſſings in the ſtreate, and to ſome that viſyte holy ſaintes, & ſuch like greate matters, which partayneth nothing to your othe. wherefore I doe recken, ye after the true forme of your othe, we haue but few byſhops, but ye bée periured or abiured (call it as you will) both againſt God, agaynſt S. Peter, and againſt their prince. It foloweth And to the holy church of Rome what néedeth this? what good can you doe to ye holy church of Rome. Or what profyte is it to her, that you ſweare? where is any requeſt of her in holy ſcripture that you ſhoulde ſweare? Thinke you that ſhe will compell you by your othe to bée true to her? then muſt ſhee néedes ſue you of periurie if you breake your othe. But marke how ye church of Rome is ſet in your othe. as the better perſon, before the Pope. wherefore it muſt néedes followe, that ye Pope is vnder ye church, and leſſe then the church, and no hed of the church, except you will make hym a third perſon, that neither pertayneth to S. Peter nor yet to holy Churche: but is a thyng of him ſelfe, and as your law ſayth: neither God, In Prohe. vi. ca. Quoni. in verbo Papa. nor man, but middle betwéene them both, that is as much to ſay, after my learnyng, as the deuill hym ſelfe.

But what meaneth it, that you ſweare onely to the holy Churche of Rome? will you bée traytours to the holy Church of Conſtātinople? or els to the holy Churche of England? Or doe you thinke other Churches not holy? tell vs what you meane? for it ſéemeth a marueilous thyng, and alſo a ſpeciall thyng, that you make ſuch an othe all onely to the holy Church of Rome, naming none other church. Why are you not rather ſworne to kéepe? and to féede? to noriſh? and to bée true to your owne Church? of the which you haue taken cure & charge? As S. Peter commaundeth you: Sée 1. Pe • . 5. that you féede Chriſtes flocke, which is among you. For of theſe you haue taken your name, lyuyng, and dignitie. You are called Byſhop of Wincheſter, of London, and of Lyncolne, And of theſe you are fed, but theſe bée forgotten in your othe, and theſe you litle regarde, but to mayntayne the holy Churche of Rome, that geueth you neuer a peny, but robbeth all other Churches, you muſt bée ſtraitly ſworne. And why? Antichriſt muſt haue a cloke for his treaſon. For now if hée bée a traytour, hée is to bée excuſed, Byſhop Fiſher otherwiſe called B. of Rocheſter. anſwered that hee was ſworn to yt Pope, and therefore hee woulde not ſweare to ye kinges ſupremacye. why? for hée is ſworne to it. But ſhall I tell you what I doe take out of it? The truth is, that you ſweare, to betray, to kil, and ſlay all members of all other Churches, ſauyng thoſe, that liueth after the whoredome, and miſchief, that is vſed in Rome. For if you ſhould bee bounde to ſéeke out in Rome, Chriſtened men, and thoſe that doth liue after the liuyng of holy church, I thinke you ſhould finde but few. Yea and vnto thoſe, you would thinke ſcorne to bée ſworne, Ergo, it muſt folow, that you are ſworne to the worſt ſort of Rome, and that your holy Churche of Rome is taken for ſuch a ſorte, as liueth agaynſt God, agaynſt his bleſſed worde, agaynſt the liuyng of holy Apoſties, agaynſt the cōditiōs of our holy mother ye church. I could ſay, in all whoredome, in all oppreſſion, in all Sodomytrie, in all murther, in all pōpe, & pride, ſumma ſummarum, in all maner of miſchief, what toung cā tell, or hart can thinke. But I will not ſay ſo, for men would reken me vncharitable, and to vehement. Neuertheleſſe all the worlde knoweth, that you doe recken your ſelfe, by the vertue of your oth, boūde to no men: but vnto ſuch, as in very déede, liueth after this vngracious maner: and yet will you bée faithfull, and true vnto them agaynſt all men. Yea I dare ſay, if that their conſcience had A true deſcription of the leudnes of the Byſhops of Rome. not cōdemned them of ſuch miſchief, they would neuer haue deſired this aſſiſtence of you, or els haue thought it neceſſary to haue required an othe of you. But the veritie is, they bée naught, and haue néede of mayntainers in their miſchief. And alſo ſuſpect you, not to bée true, except you made an othe to them, yea and ſcarſly then, onles that you in very déede, at tyme and place conuenient, doe betray your Princes, for that is ye cauſe of your othe, and other profite hath not the kyng by it. I will bée reported by all practiſe that euer came out of your othe.

It foloweth, And to my Lord the How commeth the Pope by the name of Lord. Pope. I would gladly learne, where the Pope hath got the dignitie of a Lord. This thyng is litle regarded of my Lordes the Byſhops, to bryng in ſuch a worldly dignitie, yea they will ſay, it is but a trifle, and mocke men for ſpeaking agaynſt it. But the truth is, if they durſt as much now, as in times paſt, they would burne for this litle trifle, the beſt Lord in England. For I dare ſay, it hath coſt many a mans lyfe, or euer they brought the Pope to Lordſhyp. Bleſſed S. Peter (whoſe ſucceſſour the Pope boaſteth him ſelfe to bée) knew nothing of this Lordſhyp, for bée ſayth vnto hys felowes, 1. Pet. 5. they ſhall not exerciſe no Lordſhyp ouer the congregation. And likewiſe S. Paule durſt not take vppon 2. Cor. 8. him to commaunde, as a Lord, collections to bée made for poore men, but mekely deſires thē without any Lordſhyp. Alſo in an other place: Let no 1. Cor. 4. man iudge vs, but as the Miniſters of Chriſt. Bleſſed S. Paule rekeneth him ſelfe but a miniſter, & a ſeruaunt: And yet ye day hath béene, that he was ſo good, as my Lord the Pope. Our maſter Chriſt, that came to teach both Peter, and Paule, learned his Diſciples Math. 20. not to vſe thē ſelues as Lordes, but as ſeruauntes. And marke the occaſion that hée had.

There bée two newe Diſciples brought vnto him, and the old (beyng not yet perfite) thought ſcorne, that theſe two ſhould ſit aboue all other, ye one of the right hand, and the other of the left hād: But our maſter Chriſt reproueth this proude ſtomacke of theirs, very ſtraitely, ſaying: How ye Princes & rulers of the infidels hath power ouer their ſubiectes, but ſo ſhal not ye. For hée that will bée greateſt amōg you, ſhal bée leaſt. Here our maſter Chriſt learneth none hypocriſie, that they ſhold bée called leſt in name, and bée greateſt in very déede: but hée will that this doctrine ſhalbée expreſſed in their déedes. My Lord the pope, calleth him ſelfe in woordes, the ſeruaunt of all ſeruauntes: but in very déede hée wil bée Lord ouer all Lords. Seruus ſeruorum. Yea and my Lordes Byſhops, will bée ſworne to hym, as vnto a Lord, & they wil reken them ſelues periured, if they burne not all them, that will take the Pope but for a ſeruaunt. Is not this a marueilous hypocriſie? to The Pope is a monſtrous hipocrite. bée called ſeruaunt of all ſeruauntes? and yet deſire for to bée taken as Lord and Kyng ouer all Kynges? Yea and vnto this bée our Byſhops ſworne, becauſe they wil bée obedient to their Princes. But and their conſciences were rypped, you ſhould finde no mā ſit there as a Kyng, but my loſell the Pope. And we poore men muſt bée cō demned, for reprouyng of this. And why? Ʋerely becauſe my Lords haue ſworne to hym, agaynſt their Prince, and all his true ſubiectes.

But howe ſtandeth it with your othe toward your Prince, for to bée ſworne to the Pope? which is not all onely an other Lorde: but alſo contrary, yea and as the worlde now is the greateſt mortall ennemy, that our Prince hath. For I dare ſay, that if What good minde Clement the Pope bare vnto kyng Henry the viij. this wretched Clemēt could drowne our noble Prince with one worde, it ſhoulde not bée longe vndone, ſine Clementia. The common ſayinge went in Hamburgh, that this caytyfe hath not al onely excōmunicated our noble prince, but alſo geuen away the kingdome to an other. And this facte muſt you defende, for you are ſworne to ye Pope. Yea I dare ſay, if you had conuenient occaſion, you would declare your fidelitie. I doe Iudge after your factes, that you haue done to kinges in tymes paſt, whenſoeuer that you had power & might to bring to paſſe ye which you haue conceiued agaynſt your Prince. If you thinke I iudge a myſſe, or els doe you wrong. let me bée put to my proofe, and you ſhall ſée, what an heape of holy factes ye I will bring you out of your own chronicles and bookes, for the which you will bée lauded, and prayſed hyely, that you haue ſo faythfully ſtucke vnto this dā nable Idole of Rome. Yea I dare ſay it had béene hereſie within this two yeares, to haue written, or ſayd thus much agaynſt the lymme of the deuyll on our princes ſide. This all ye worlde can teſtefye, wherefore I thinke you will put me to no tryall. But to your othe. Howe doth it ſtand with your allegyance toward your prince, to bee ſworne to the Pope? your owne lawe ſayth, that a lege man can make none In. 6. lib. 2. de ſenten. et re iudicata. ca. pastoralis in verbo homo que . othe of fydelytye, to none other man, but to his owne kinge.

Moreouer you doe remēber your othe made vnto your prince, wherein you doe renounce all clauſes, wordes and ſentences, made vnto the Pope, which may bée hurtfull or preiudiciall to his highnes. How agréeth theſe ij. othes? you may ſet them togither as well as you cā: but I know no waies Excuſe the Byſhops periurie who can. to auoyde your periury. For the very truth is, that the kinges grace, and his councell, conſidering your othe made to the Pope, to bée periudiciall to his regall power, cauſeth you, in your othe afterwarde made vnto him to reuoke thoſe thinges that you haue afore ſworne to ye Pope, & to declare that his grace & his counſell did reckon your othe made to ye pope to bée againſt him, therfore he maketh you to reuoke it by name, naming the ſame othe, & alſo the ſame Pope. So that you may clearely perceiue, how that our prince doth ſuſpect you, for your Byſhops be aſſoyled of their oth towarde their prince, but neuer from othe made to the Pope. othe making. And in very déede, the popes meaning & yours was none other: but for to betray ye king and his realme. And therfore as ſoone as there was any variance, betwéene ye king & yt pope, thē were you firſt of all, aſſoyled of your allegyance dew vnto our king, and that abſolucion, was blaſen and blowen, preached, and taught, throughout all the world, & all dores and poſtes muſt bée decked with papers and bulles, for your diſcharge. But for to helpe your Prince, you could neuer bée diſcharged of your hereticall, & trayterous othe made vnto the Pope, agaynſt your Prince. Here neither Peter nor Paule can helpe, nor there is no key ye can open that locke.

O Lord God how haue we beene blynded thus trayterouſly to handle our naturall Prince? But how this Caterpiller is come to bée a Lorde, and hath brought kinges vnder hys féete, I will ſpeake (God willyng) after this in a peculiar treatyſe. It foloweth, and to his ſucceſſours, lawfully and regularly entryng in. After what lawe? I reade in your owne Di. 23. Qui epiſcepus ex conſilio. 4. Cartha. bookes of law, after which me thinketh there bée very few byſhops made wherein I finde among all other good thinges, that hée ſhoulde bée chaſte of lyuyng, méeke, gentle to ſpeake to, mercyful, wel learned in yt new & olde teſtamēt, and ye we ſhoulde not forbyd maryage, nor ſhould blame the eating of fleſhe, and ſhould alſo beléeue, that all maner of ſynnes, as well actuall, as original, bée clerely forgeuē in baptyſme. How many of theſe things the Popes holines is indewed with all, and how many hée aloweth, his owne bookes, and déedes wil teſtelie. Wherfore I recken that your othe doth not meane this laws, nor yet ye lawe that bleſſed S. Paule writeth of. For then I recken, that by the vertue of 1. Timo. 3. Tit. 1. your othe, you haue not béene bound to one Pope this 400. yeares, ſo that it muſt folowe, that you haue other lawes, then bleſſed S. Paule ſpeaketh of, or the councell of Charthaginence to choſe your Pope by: the which as farre as men can recken, by common experience, and practice, bée theſe,

In primis, Hee that ſhall bée able to Who is lawfull to be Pope. bée Pope, muſt bée a vēgeable tyraūt, neuer kéepeing peace, but all wayes warryng for the defence (as yée call it) of S. Peters patrimonye. To ſuffer no Prince to dwell in reſt by hym but to ſnatch his poſſeſſions, to the vnholy Church of Rome. To ſet princes together by the eares, tyll they bée both weary, and then to take ye matter in his hande, and neuer to make an ende, tyll both partyes hath geuen ſome poſſeſſiōs to his holy fatherhed: to aſſoyle the ſoules, that hath bene ſlayne through his packyng. And hée The popes wickednes deſcribed at large. that dare moſte boldelye, and with leaſt ſhame, depoſe Princes, without a cauſe, hée is beſt able to bée pope. He that can by any trayne, craft, or ſubtyltye, bring vnder hym any byſhop, or any ſpirituall perſon, or inuent any newe clauſein their othe, hée is to bée alowed afore other. Moreouer, hée ye kéepeth feweſt women, and hath moſt of them, that you wote of, hée is holyeſt, & apte to bée head of your church. And hée ye can moſt tyranouſly burne mē for preaching of ye Goſpel, and hée hym ſelfe to take no labours therein. Item to burne prieſtes ye mary wiues and hée hym ſelfe, to liue in all myſchefe, & whordome: yea in ſuch abhominablenes, as no man may with honeſtye ſpeake (you knowe what I meane) this man I ſay, hath a good teſtimony, afore his ſpirituality, that hée is a lawfull man to that office.

Furthermore, hée that is a whores Clement the Pope was the ſonne of a Curtiſan. ſonne, as our holy father is now, and can finde the meanes, that. 12. men will forſwere them ſelfe, that hée is lawfully borne, as this holy Clement dyd. This is a fitte father, for ſuch children. Finally, hée ye can geue moſt mony, and bye ye greateſt part of cardinales of hys ſyde, hée is beſt worthy to bée called Pope, & to ſit on Peters ſtoole. For it can not bée vnknowen to you, how ye Thomas Woulcy, an holy piller of your Church, woulde haue béene Pope, whē this Clement was choſen, and did offer for it a reſonable peny: But Clement daſſhed hym out of conſayte with. 20000. li. more then hée offered, and ſo hée was iudged beſt worthy, and entered in lawfully, and regularly, and vnto him our biſhops bée ſworne, and obedient. And why becauſe they will haue ſuch a head, as they bee members: for how coulde els their kingdome ſtand? For If Popes ſhoulde bee choſen after S. Paules rule. then all ye vayne trompery of ye clergie were clearly ouerthrowne. if one ſhould bee choſen, after the rule of bleſſed S. Paule, or els after the lyuynge of theſe newe heretykes, which bée ſimple and poore, and care not for no dignityes, nor will neuer ſwere, nor fyght, and would rather mary a wyfe of their owne, then take other mens, and alwayes ſtudying, & preaching Gods worde, ſéeking onely the honour of God, and the profyt of his neighbour, and will bée ſubiect and obedient in all thinges (deſiring none exception) to his prince. This man I ſay, ſhoulde bée vnlawfull, & not eligible, for hée were able to deſtroy ye whole kingdome of ye papiſtes and not worthy to receiue an othe of my Lordes ye byſhops, which will not gladly be periured for ſuch a mās ſake. For he were able to deſtroy ye whole church of Rome, vnto the which our Byſhops haue béene before ſworne. It foloweth in your othe, I ſhall not conſent in counſell or in déede, that they ſhoulde loſe eyther lyfe or member, or that they ſhoulde bée taken or trapped, by any euill meane. What néede you to ſweare thus vnto the Charitie by •… deth all men to thinke well one of another. Pope? doth not the order of charitie binde you thus to vſe your ſelfe towarde all men? that is to ſay, neither to hurt them, nor to harme them, neither to intrappe them, nor betraye them. But all men muſt bée betrayde and with crafte and ſubtiltie vndone, for the mayntenaunce of thys one wretched perſon. The truth is, that neuer man ſpake againſt this popet, but you deſtroyde him, and betrayde him. But this popet hath blaſphemed and betrayde all poteſtates, and yet you were neuer againſt hym. And why? becauſe you be ſworne to hym. And you will kéepe your othe, bée it right or wrong.

But in your laſt othe, which hath béene newely made, is added thys clauſe. That no man ſhould lay violent bandes vpon them in any wyſe, or any wrong ſhoulde bee done vnto them by any maner of colour. This part is newly brought in, ſince the The fleſhe of the pope is now much more holy, then in tyme paſt it hath beene. fleſhe of the Pope hath béene ſo holy, that no man might touch it but harlottes. Chriſten men muſt patiently ſuffer iniuries and wrōges, but your head will forſweare that point, and mayntaine himſelfe through your power againſt all men. How neare that this is the Apoſtles liuing, all Chriſten men can well iudge. It foloweth in your othe. Their counſell that ſhal bée ſhewed vnto mée, either by theyr letters, or by their meſſengers, I ſhal open to no man to their hurte or damage. Let Princes beware, whan the pope ſendeth coūſelles vnto you, for the meaning is to betraye them. For all the worlde knoweth that the pope and you doth litle regarde, what the beggars of the worlde doth handle: But what Emperours, kyngs, and Dukes doth handle, that muſt you let, and deſtroye. For that is the Popes counſell. And you may ſhewe it to no man, No not to your kyng. And why? becauſe you are ſworne to the pope.

But what ſay you to your othe made vnto your prince? wherein you ſweare, that you ſhall be faithfull and true, and beare vnto him aboue all creatures, loue, and fauour, to lyue and to dye with hym, and to open vnto him all maner of counſelles, that may bée hurtful vnto his grace. Now is it well knowne, that the pope hath The Pope doth practiſe counſailes againſt the honourable ſtate of Princes. done and dayly doth handle ſuch coū ſelles, as bée againſt our princes honour, and conſeruation. And yet you may neyther tell it to your prince, nor let it. And why? becauſe you be ſworn to the pope, and for ſworne to your prince. Tell me when any thyng was opened vnto our prince, by you, that the pope had handeled in counſell agaynſt our prince. Of this thing I will take recorde of his noble grace, whether I ſay true or falſe. And yet muſt I bee accuſed of treaſon. And why? becauſe you are ſworne to the pope, And I am true to the kyng. It foloweth. I ſhall helpe to defend and mayntaine the papiſtry of Rome, againſt all men, ſauing myne order. And in your new othe, now in oure dayes made, is added. The regalles of Saint Peter. What and in all mē bée contained your prince? you muſt néedes defend him. And why? becauſe ye bée ſworne to the pope, & forſworn to your prince. For your othe to your prince, is to defend him with all your wit & reaſon againſt all men. Now muſt you forſake one of them, And your practiſe hath béene alwayes to forſake your prince, and ſticke to the pope. For of your othe made to your prince, you haue béene oftentimes aſſoiled. And as your lawe ſayth, the 〈◊〉 . queſt. vi. c. Alius. Church of Rome is wont ſo do doe. But of your othe made vnto ye pope, there is no abſolution, neither in heauen nor earth. Neither was it euer Here is ſpecially to bee noted the practiſe of Prelates. For ſuch are the doyngs of the holy father of Rome that for the rebellion agaynſte princes, hee woulde geue abſolution but for matter agaynſt his popedome, there was neuer abſolutiō might bee obteyned. redde, heard, nor ſéene, that there could bée any diſpenſation for it.

Let mée bée reported by all ye bookes that euer were written, and by all the bulles that euer were graunted, and by all the experience that euer was vſed. And if I bée found falſe, let mée bée blamed. And yet I am ſure many mē will recken, that I ſpeake vncharitably. But I would faine learne of all ye charitable mē in England, with what other Engliſh wordes I coulde declare this intollerable or ſubtile treaſon, thus long & ſhamefully vſed againſt my prince, which is neceſſary to bée knowne. And I am compelled by violēce to declare both my confeſſion and learning in this cauſe. For mē hath not béene aſhamed to report, that I would (which am but a wretch and poore ſimple worme, and not hable to kill a Catte, though I woulde doe my vttermoſt) to make inſurrection againſt my noble and mighty prince, whom (as God knoweth) I doe both honour, worſhip, loue, and fauour, to the vttermoſt power of my hart, and am not ſatiſfied, becauſe it is no more. This I ſpeake afore God. Let him bée mercifull vnto mée as it is true. And if I were not ſo true in mine hart, it were not poſſible for mée ſo earneſtly to write agaynſt thē, whome I doe recken to handle vnfaythfully, and vntruely wyth theyr prince, yea againſt both Gods lawe, and mans lawe. The very truth is, I can ſuffer, (through Gods grace) all maner of wronges, iniuries, and ſclaunders: but to bée called an hereticke agaynſt God, or a traytour againſt my prince, he liueth not, but I will ſay, hée lieth. And wil bée able ſo to proue him, if I may bée reported by my workes or déedes, by my conuer ſation or liuing, or by any thinge that euer I did.

But vnto my purpoſe: the Byſhoppes doth ſweare one othe to the pope, and an other contrary to their prince. And yet they will bée takē for good and faithfull children. And I poore man muſt bee condemned, and all my woorkes for hereſy, and no mā to reade them vnder the payne of treaſon. And why? becauſe I write againſt their periurie towarde their prince. But how commeth S. Peter The popes Regales. by theſe regalles, that you are ſworne to defende? ſeing that he was neuer no kyng, but a fiſher? All the worlde knoweth, that regalia belongeth to kinges, and to like power of kynges. Why are you not rather Peter was acquaynted with hys nettes, but not with Regalles. ſworne to defend Peters net, and his fiſherie? the which thinges hee both hadand vſed, & neuer regalles. But theſe thinges will not maintayne the holy Church of Rome, and therefore ye ſweare not to maintayne them. But what meane you by that ſentence: Sauing mine order? why ſay you not, ſauing my kinges pleaſure? Your gloſe ſayth, you may not defend In Ʋerbe. ſalue ordine. theſe thinges with weapons. But oh Lord God, what vnſhamefulneſſe is this? thus to delude with wordes all the whole worlde? Men knoweth, that when the Pope hath néede of your helpe, there is no men ſooner in armes then you are, if you call armes harneys, bylles, & glaues, ſwordes, and gunnes, and ſuch other thyngs. Doe you not remember how ſoone the Byſhop of Norwiche, Henry Spenſer, was in armes to defende pope Vrbane? It were but foly to recite examples.

In the yeare of our Lord. 1164. was there a controuerſie betwéen the kynges grace, & the Byſhops of England, for certaine prerogatiues belō gyng to the kyng. Wherfore the king Theſe Articles bee now graunted and are none hereſie. required an othe, and a confirmation of the Byſhops, as concernyng thoſe Articles and prerogatiues. But aunſwere was made of the Biſhops, that thoſe prerogatiues, cum omnibus prauitatibus in regio ſcripto contentis, were of none effect, nor ſtrength, bicauſe they did forbyd to appele to the Court of Rome, onles the king gaue licence. And bicauſe that no Byſhop might goe at the Popes callyng out of the Realme, without the kynges aſſent. And bicauſe that Clerkes ſhould bée conuented in criminall cauſes afore a temporall iudge. And bicauſe the The Prelates can not abyde to vſe obedience to their prince. kyng would heare matters, as cōcernyng tythes & other ſpirituall cauſes. And bicauſe that it was agaynſt the ſea of Rome, and the dignitie of the ſame, that a Byſhop ſhould bée conuē ted afore ye kyng. Briefly, they would not bée vnder the kyng, but this addition ſhould bée ſet vnto it, Saluo honore Dei, & Eccleſie Romane, & ordine noſtro, that is, we will bée vnder your grace, ſauyng the honour of God, of the Churche of Rome, and of our order. The cauſe why they dyd except theſe thynges, was this, as they them ſelues graunt: For kynges receiued their authorities, and power of the We haue beene leade by blynde guydes. church, but the Church receiueth her authoritie of Chriſt onely, wherefore they conclude, that the kyng can not commaunde ouer the Byſhops, nor abſolue any of them, nor to iudge of tythes, nor of Churches, neither yet to forbyd Byſhoppes, the handlyng of any ſpirituall cauſe.

Is not here a marueilous blyndneſſe and obſtinacie agaynſte theyr Prince? They will make it agaynſt Gods honour, to obey their king, and The kings power is immediatly of God. are not aſhamed to ſay in the kynges face, that his power is of them. But I pray you whether was kynges before Byſhops? or Byſhops before kynges? You ſhal finde, that God had long admitted kynges, or any Biſhop (as you take hym) was thought of. Doth not the holy ghoſt commaūde, that we ſhould honour kynges? Alſo 1. Pet. 2. in an other place. Let all men bée vnder the high powers, for the power is Roma. 13. of God, and hée that reſiſteth the power, reſiſteth Gods ordinaunce. Here bleſſed S. Paule ſayth, that kynges power is of God, & not of Byſhops. Furthermore, what reaſon is it to defende the Popes prerogatiue agaynſt He that defendeth the Pope agaynſt hys ſoueraigne Lorde or Lady is a vnnaturall ſubiect. your Princes? Is not your Prince nearer, and more naturall vnto you, then this wretch the Pope? But here is a thyng, ye maketh me to marueile. When you ſweare to the Pope (Sauyng your order.) Is as much to ſay, as you ſhall not vſe no weapons: but els you ſhall bée ready and obedient in all thynges. But when you ſhall ſweare to your kyng, then (Sauyng Sauyng of order hath two ſignifications. your order) is as much to ſay, as you haue authoritie to confirme kynges, and to bée their felowes, and neither to bée obedient vnto them, nor yet to aunſwere to any Iuſtice before them, but clearely to bée exempted, and they not to medle with you, excepte they will geue you ſome worldly promotion. If I would vſe my ſelfe as vnchatariblye agaynſt you, as you haue handled me, doubtles I could make ſome thyng of this, that ſhold dipleaſe you. How would you cry? and how would you handle me poore wretch, if you had halfe ſo much agaynſt me, as this is? But I will let you paſſe, God hath preſerued mée hitherto of his infinite mercy agaynſt your inſaciable malice, and no doubt but hée ſhall doe the ſame ſtill. I will returne to your othe.

It foloweth. I ſhall come to the Synode when I am called, vnles I ſhall bée lawfully let. But why doe The Pope will hold a Councell where and whē it pleaſeth hym. you not ſweare to compell the Pope to call a Councell? ſeyng that it hath béene ſo often, and ſo inſtantly required of him, by many and noble Princes of Chriſtendome, yea, ſeyng that all Chriſtendome doth require with great ſightes, an order to bée taken, & ſet in the higheſt articles of our faith? But vnto this you are not ſworne. And why? bicauſe it is agaynſt your holy popet of Rome. For if there were a generall Councell, both hée, & you do know, that there muſt néedes folow, both ouer him & you a ſtreight reformation. Therfore after my coū ſell ſay, that you can not come, for you bée lawfully let. It foloweth I ſhal honourably entreate the popes Legate, both going and comming, and in his neceſſitie I ſhal helpe him. I pray you ſée, and prouide well, that hée goe not a begging, as Peter did. And ſée alſo that he neither preach nor teach, but pyll and poull, with all miſchiefe, and vnſhamefaſtnes. And why? becauſe you are ſworne this to maintayne. It foloweth. I ſhall viſite yearely my ſelfe, or by ſome other meſſenger, the pope of Rome, vnles I bée diſpenced with of them. I pray you what pertaineth this to the office of a Byſhop, yearely to viſite Rome? Chriſt and the moſt of his Apoſtles, were neuer at Rome, and yet they were méetely good Chriſten men. But I reade in the traditions of the Turke, that certayne of them muſt yearly viſite their Mahomet. From whom I thinke, In. vi. lib. i. de maioritate & obedientia Dilecti filij, De iure iurando. ca. Ego in verbe ſingulis. you haue taken this cuſtome. Your owne law ſaith, that vnto this clauſe muſt theſe biſhops all only bée boūde, that bée immediatly vnderneth the Pope. Now are not you ſuch, for you ſweare in your othe to the kyng, that you will immediatly take your Byſhopprick of him, and holde it all onely of his grace. Wherefore then doe you here ſweare againſt your owne lawe? And alſo againſt your othe made to your prince?

Moreouer, you know that there was an olde cuſtome, in the dayes of kyng Henry the ſecond, that no Byſhop ſhoulde goe out of the Realme, without the kinges licence. Are you not bound to kéepe this cuſtome: but anſwere, that the Pope hath diſpenſed with you, and that you are not The Prelates will obeye the Pope, but not the Prince. bounde to kéepe any obedience towarde the actes that your prince maketh. Moreouer, I meruaile ſore, that you be all ſo ſtraitly ſworne of ſo long tyme, and neuer one of you that euer went in my dayes to Rome to diſcharge his othe. And why? becauſe you are diſpenſed with. But were it not as good to leaue it out of your othe at the firſt, ſéeing you entende not to kéepe it, as afterwarde to diſpence with you for it? No forſothe, for than the Pope coulde not bynde you to come to Rome at hys pleaſure, and betraye your kyng, & all his counſelles. But in your othe that is newly made, & that you haue ſworne laſte, is added. That if the pope bée on this ſide ye mountaines, you ſhall viſite him euery yeare. But if hée bée beyond the moūtaines, then euery three yeares. One that knew not your practiſe and the circumſtaū ces of your factes ye hath béene done, would litle ſuſpect this additiō. But the very truth is, there is a miſchieuous and abhominable treaſon in it agaynſt Princes. For if it chaunced the Emperour, or els any temporall Prince neare vnto Rome, to fall at variaunce with the Pope, then dyd ye Pope ſtraight runne into Fraunce, that is to ſay, on this ſide the mountaines, where you muſt viſite hym yearely. And why? Bicauſe your god is in diſtreſſe, and hath conceiued a deadly hatered agaynſt a Prince, and can not bring it to paſſe without your helpe and counſell. Wherefore you muſt come yearely. And alſo hée muſt know, through your betraying, how A deuiliſh practiſe of Prelates. your Prince is mynded, and whether hée bée addicted to his contrary parte or not. If hée bée, then muſt you betraye his counſell, and that yearely. And why? bicauſe the pope is on this ſide the mountaines. But and if hée bée in Rome, and hath all Princes neckes vnder hys gyrdell, then is it ſufficient that you come euery thyrd yeare. For you cā at ones commyng, deuiſe as much treaſon, as Princes ſhall auoyde in fiue yeares.

But what belongeth this vnto a Biſhop? that the Pope is on this ſide The Byſhoppes ſweare to viſite the Pope yerely. the moūtaines, or beyonde. If ye bée bounde by Gods law, yearely to viſite the Pope, then muſt you viſite him, where ſoeuer hée bée, though hée were either with God, or the deuill, And if you bée not bounde by Gods law, what a preſumption is it of him to bynde you? Yea what an ouerſight is it of you, to let your ſelfe thus to bée bounde? And what a wickednes is it of you ſo ſtraitely to kéepe this othe? to the which you are not boūde by Scripture, againſt your obedience made to your Prince, whiche is commaunded by Gods word? But I pray you what example hath either hée or you of bleſſed S. Peter, to bynde by the vertue of an othe, the other Apoſtles yearely to viſite him at Rome. All the world may perceiue, that this othe is inuented of inſaciable couetouſnes, that the Pope and you haue toward honours and dignities. And that is well declared by theſe wordes, that foloweth in your othe. The poſſeſſions The Pope taketh ſure order with his Byſhops for his owne gayne. of my Church, I ſhal not ſell, geue, lay to morgage, or make any feoffement, or by any other meanes alienate the ſame, without the counſell of ye pope. But I pray you tell me one thing, why doe you not ſweare, that you ſhall neither bye, nor yet receiue any poſſeſſions to your church, nor you ſhall neither pill, nor poull, nor ſhaue, to encreaſe the poſſeſſions of your Church. But the truth is, all is fiſh that commeth to the nette with you. And if it come ones within your cloukes, it neuer cōmeth out agayne, thoughe the Kyng and his Realme ſhould ſtand in neuer ſo great néede. But to receiue all his lande, you are alwayes ready, and it is not agaynſt your othe.

I do not ſay thus, bicauſe I would ye ſhould ſell, or alienate the poſſeſſions of the Churche, but bicauſe I ſée that there is nothyng maintained by them, but all onely your miſcheuous pompe and your pride. Your owne • ij. queſt. ij. c. Quatu. & de reditibus, &c. Moseſt. law commaundeth, that the fourth part of the ſpiritual goodes, ſhould bée diſtributed among poore men. And for that cauſe they bée called, Bona pauperum, but how litle their part is, all the world can teſtifie. Wherfore doe you ſweare, not to alienate your goodes, without the popes licence? The pope gaue them not to you, but the kyng & his ſubiectes. How commeth hée now to bée ſo neare of your counſell in alienating them? and the king is thruſt out, the whiche hath deſerued beſt to bée of your counſell. But doe you not remember your own law? the which xij. queſt. ij. c. non liciat Papa. doth forbid that the pope in any wiſe, or ſor any neceſſitie, ſhould alienate the goodes of the Church, except it bée old houſes, whiche can not bée kept without great charges. This is your owne law, and agaynſt this will you ſweare? Then muſt you néedes bée periured, for if you alienate your goodes with the Popes licence, then is this Decrée agaynſt you and curſeth you. Wherfore then put you this in your othe, ſeyng you can not alienate your goodes with his conſent, nor yet without it?

It foloweth in your new othe, decrées, ordinaunces, ſentences, diſpoſions, reſeruations, prouiſions, and commaundementes apoſtolike, with all my power I will obſerue, & ſhall and cauſe other men to obſerue them Theſe things were added, when this Idole was brought ſo highe, that no man durſte wynche agaynſt hym. and when hée might ſaye, and doe what he would. And as your lawe commaundeth, no man ſo hardye to aſke hym why hée doth ſo. Then began decrées, ordinances, depocytions, diſpoſycyons, In vi. tit. iiij. ca. ad Apost. in verbo conti • etur. reſeruations, prouyſions with like ſhamefulnes ſor to ſpring. and there is no remedy, but they muſt contynue? And why? Becauſe you are ſworne to kéepe them your ſelfe, and to compel other men alſo to kéepe them. And out of the kéepinge of this part of your othe, ſpringeth out an other ſentence that foloweth, which is this. All heretykes, ſyſmatikes, and rebelles, towardes our ſayd Lorde ye Pope, to my power I ſhall perſecute and withſtand.

This is the cauſe that hath made This is the clauſe that mainteyneth the Popes pompe and glory. And this is that yt to geueth him libertie ſay and doe what hee liſt. vs poore men ſo great heretykes. For it can neuer bée proued, that euer we ſpake agaynſt God, or our king, and yet bée we heretikes. And why? Forſooth becauſe the Byſhops are ſworne to the Popes decrées, the which condemneth all them for heretikes, that ſpeaketh againſt his holynes, though hée bée as holy as my horſe. For hée ſayth hym ſelfe in his lawe, that hée nedeth not to bée holy hym ſelfe, but it is ſufficient, that hée ſytteth in an holy ſeat. Theſe be his wordes: who doubteth Diſt. xl. ca. Non nos. but hée is holy, ye which is exalted to ſo great a dignitie? In whō though good workes of his owne merites be wantinge yet are thoſe good workes ſufficyent, the which were done by his predeceſſours. Ʋpon the which Gloſa in verbo quis. texte their gloſe ſayth, that if it bée openly knowen, that the Pope bée an aduoulterer, or a murderer, yet ought hée not to bée accuſed. &c.

Now we poore men can not ſuffre ſuch myſcheuous vyces, wherefore we muſt bée heretikes. But why? becauſe my lords ye byſhops are ſworne to perſecute vs. But neuertheles, I The preachers of the doctrine of Chriſte muſt nedes bee heretickes for the ſaid doctrine is agaynſt the Pope, and ſo they preach agaynſt the Pope, and therfore are heretickes. truſt to Gods grace, and the Kinges, that my Lordes the Byſhops, wyll not bée ſo hard, in this poynt of their othe, as they haue béene. And why? Becauſe mē may nowe come to their aunſwere. Surely, there bée many clauſes in his laſt othe added, that bée cleare iniury vnto princes, & againſt Gods lawe, and mans lawe. And yet our Byſhops will ſwere them, yea & that, which is worſt of all, they will accuſe other men of treaſon & rebelliō, And there is no mā ſworne to treaſon, nor rebellion, but they onely.

¶ Wherfore moſt gracious prince with all mekenes and lowlynes that is due to ſoe noble a prince, and alſo The writers petitiō of the kynges grace. that doth béecome a true ſubiecte to doe, I lowly and méekely require and deſire your grace, to Iudge betwéene the Byſhops and me, whiche of vs is treweſt and faythfulleſt to God and to your grace. I ſpeake all onelye of thoſe that hath and alſo would nowe (if they durſte) defende the Pope, and his lawes. Agaynſt them I make this ſupplication, and agaynſt them haue I declared the learning and doctrine, that I haue both taught and wrytten. And as for my factes, & déedes, what I haue done agaynſt God and your grace, I require them to ſay their vttermoſt, that they can proue, or elles by your gracious fauour, I am bere preſente and offer my ſelfe to proue thē lyars, And that vnder any maner of payne, that your grace ſhal aſſigne. And agaynſt them I haue declared the learnyng and doctrine of theyr Churche, and alſo brought examples of their factes and déedes, with the whiche they haue put theyr doctrine in exerciſe. Nowe if they bée gréeued, or thinke thē ſelues wrongfully handled of mée, then I require no more of your grace, but indifferētly and graciouſly, to here both them and me, the which thing, no doubt as your grace doth knowe our heauēly father doth require of you. who preſerue your highnes in all honor & dignite.

Amen.

The cauſe of my condemnation.

MOſte gracious Prince, ye your grace ſhoulde knowe what cauſe of hereſye the Byſhops had agaynſt me, for ye which, they ſo vncharitablye, and ſo cruelly hath caſt me away. Therefore haue I ſet out ye articles ye were layde agaynſt me. And as they were layd agaynſt me, as I will bée reported by their owne actes and bookes. The which articles doubtles were vncharitably, & falſly gathered agaynſt me, in a ſermon ye I made in Cābridge, in S. Edwardes Churrh. 〈◊〉 . 1525. die, 14. De •… bris. Wherfore I will beſéech your grace, with all méekenes, & lowlynes, to bée my gracious Lord, & Prince. And not to ſuffer me thus ſhamefully, & cruelly, agaynſt all law, & conſcience, vtterly to bée vndone, & caſt away. But of your moſt highe goodnes to ſuffer me to come to mine aunſwere, and then, if I can not iuſtifie my cauſe I will be at your gracious commaundement, to bée puniſhed after right, and conſcience.

IF thou beléeue, that thou art more The firſt Article. boūd to ſerue God to morow which is Chriſtmas day, or of eaſter day, or of whitſonday, for an holynes that is in one day more then in an other, then art thou no faythfull chriſtean man, but ſuperſticious, And S. Paule is Galat. 5. againſt thée, ſaying: You doe obſerue dayes, yeares, monthes, and tydes. For vnto a faythfull chriſtean man, euery day ought to bée Chriſtmas day Eaſter day, and whitſonday. The Why holy dayes were ordeined. which thinge the fathers conſidering that thou diddeſt not obſerue, yea, & that thou wouldeſt neuer obſerue, if it were lefte to thy iudgmēt, becauſe thou art geuen ſo much to worldly buſineſſes, For that cauſe they haue aſſigned thee certaine dayes to come to the certayn dayes to come to ye church to pray togither, to heare the worde of God togither, and to receaue the bleſſed ſacramēt togither. what faulte fynde you in this article? becauſe I There is not one day of it ſelfe higher or better then an other. ſay, that one daye is not holyer then an other? I pray you what is ye cauſe or what nature is in one day, that is not in an other, wherby that it ſhould bée holyer then the other? Becauſe (you will ſay) that we halowe the remembraunce of Chriſtes birthe and of Chriſtes reſurrection in one day, and not in an other. This thing I ſay muſt you doe euery daye, for Chriſte is euery day borne, euery day ryſen, euery day aſcended vp. And this muſt you beléeue euery day ſtedfaſtly. This muſt you ſanctifie in your hartes dayly, and not one day.

¶ Now vary we but in this thing. You ſay that we are bound to ſanctifie but one Chriſtmas day in the yeare, and that is ſuperſticiouſnes, & hereſy ſay I, not that I condemne your one day, but that you ſet it to one daye all onely, that we are bound to do euery daye. Briefely, my Lord of Rocheſter alowed this article, ſaying: he would The Byſhop of Rocheſters great and deepe iudgement. not condemne it for hereſy, for an C. li. (this was a great ſūme of money) but it was foliſhely ſayde (quod hée) to preach this afore the butchers of Cambryge, As who ſay, they were all butchers, that were at the ſermon And not ye moſt parte of ye vniuerſity. But the byſhop of Bathe aſked me, whether we mighte labour on the holy dayes or not, ſéeing it is written, Thou ſhalt obſerue thy holy day. I Let vs not playe the Iewes. aunſwered that Chriſten men were not bounde to abſtayne from bodely labour by that commaundement, for it was ſo geuen to the Iewes. And if we were bound to abſtayne from bodely labour by that commaundement then was the kinges grace, and all his councell, my Lorde Cardinall, and all That wold they not doe, if it were againſt gods cōmaundement. his counſell, in the waye of damnation, For they cauſe men to carye their ſtuffe on the holy day, what daye ſo euer it bée, whan they will remoue. At this reaſon all my Lordes were aſtonied, and wiſt not what to ſay: they were loth to cōdemne my Lord Cardinals grace, ſeing he was ſo holy a prelate of Chriſtes church, and that facte they coulde not deneye. Wherfore at ye laſt, my Lorde of Rocheſter remembred hym ſelfe, and obiected in The Byſhop of Rocheſter agaynſt the Byſhop of Wincheſter this maner. A goodly reaſon, I will make you a like reaſon, The byſhop of Wincheſter ſuffered ye ſtues, Ergo the ſtues bée lawfull. At this reaſon I ineruayled much. For I perceyued, that it was as lawfull for our noble Prince to carye ſtuffe on the holy day (which is not agaynſt ye word of god) as it is for an harlot of ye ſtnes to liue in open whordome, which is againſt the worde of God. And yet my Lords the byſhops of their greate charitie, & and of their innumerable ſpirituall treaſure ſuffereth agaynſt their conſcience both to bée done.

Briefely it were to longe to recite all the vncharitable maner that they dyd vſe with me. And yet earneſtly I muſt bée condemned poore man for an heretyke. But I will recyte the ſaying of doctours for me, ye men may ſée how ſhamefully I haue erred. Saynt Gallat. 4. Hierome ſayth, Therfore bée certine dayes aſſigned, that we ſhould come togither, not that, that daye, in the whiche we come togither is holyer then an other, but all dayes bée like, All dayes bee alyke. and equall, And Chriſt is not alonely crucified in Paraſceden, and riſen onlye on the ſonday, but the day of reſurrection is alwayes, and alwayes may we eate of our Lordes fleſhe. &c. Here S. Hierome ſayth ye ſelfe words ye I ſpake, And of theſe wordes was I moued to ſpeake, as God doth knowe. Alſo S. Auguſtine ſayth, we muſt obſerue the ſabboth day, not ye Epist. c. xix we ſhould recken our ſelfe not to labour, but that all thinge that we doe worke well, muſte haue an intention to the euerlaſting reſt. Wherfore we muſt obſerue the holy day, not by corporall idlenes, and vnto the letter, but ſpiritually muſt we reſt from vyces, and concupiſences, wherfore among all the ten commaundementes, that of the ſabboth daye is alonely commaunded to bée figuratiuely obſerued &c. Alſo Tertullyan. The Carnall Aduerſus Iudeos. circumciſion is put away, and extincted at his time. So likewiſe the obſeruation of the ſabboth day is declared to bée for a tyme, for we muſt kéepe ye ſabboth day, not alonely the ſeuenth day, but at all tymes, as Eſay ſayth &c. But here my Lorde of Rocheſter ſayde, fyrſte, that I vnderſtode not Tertulian, ſecōdarily, that hée was an heretike. But I paſſe ouer myne aūſwere, for this is but a Lordly worde, and hée could none otherwiſe ſaue his honour, but yet ſtādeth my ſcripture faſt. And S. Hierome, and S. Auguſtine, & alſo their owne law, whoſe wordes be theſe: It is come vnto me, that certaine men, which bée of an euill Do conſec. diſt. iij. cap. peruenit. ſpirite, haue ſowen certaine euill thinges among you, and contrary to the holy faith, ſo that they doe forbid, that men ſhould worke on the Sabboth day. The whiche men, what other thyng ſhall we call them, but the preachers of Antichriſt, the which Antichriſt ſhall make the Sabboth day, and the Sonday bée kept from all maner of worke. &c. This law clearely declareth you to bée Antichriſtes, this is more then I ſayd. I haue great marueile, that the Byſhop of Bathe, beyng ſo mighty a Lord in condemning of heretickes, was not learned in this law, ſeyng it is his owne facultie.

NOw dare no mā preach ye truth, The ſecond article. and the very Goſpell of God, & in eſpeciall they that bée féeble, and fearefull. But I truſt, yea and I pray to God, that it may ſhortly come, that falſe and manifeſt errours may bée plainely ſhewed. There bée certaine men like conditioned to dogges, if there bee any man, that is not theyr countryman, or that they loue not, or know not, ſay any thing agaynſt them, then cry they, an hereticke, an hereticke, ad ignem, ad ignem. Theſe bée the dogges that feare true preachers. What hereſie finde you in this article? I doe thinke that you doe féele my prayer to bée heards. For doubtles there bée many ſhamefull errours now manifeſtly opened, that at thoſe dayes had béene hereſie to haue touched them.

WEe make nowe a dayes many The thyrd article. Martyrs, I truſt wée ſhall haue many moe ſhortly. For the viritie coulde neuer bée preached playnely, but perſecution did follow. Here did my Lord of Bathe inquire of mée, if I reckoned them for martyrs, that were burnte at Bruſelles, I anſwered, that I knewe not their cauſe, wherefore they died, but I reckoned as many men to bée martyrs, as were perſecuted, and dyed for the worde of God, but hée ſaide, hée woulde make mée to frye for this. How thinke you by this holy prelate? was not this a charitable argument to refell myne aunſwere with? But this was the ſtrongeſt argument, that euer they vſed. And paraduenture I may ſée the day, that this argument may bée made againſt them.

THeſe lawes, theſe lawyers, theſe The iiij. article. Iuſticiares, that ſay, that a man may lawfully aſke his owne good afore God forgeue them that layd this to me. a Iudge, and contende in iudgement, haue deſtroyed all patience, deuotion, and faith in Chriſten people. On this article hangeth alſo ye nexte.

THis pleading in iudgement, is The fifth article. manifeſtly againſt the Goſpell. Luk. 12. Homo quis conſtituit iudicē. And contrary to S. Paule, Iam omnino delictum eſt &c.

Myne aduerſaries moſt vncharitably layde theſe two articles againſt mée, as though I had condempned the lawemaker, lawe, and execution thereof, whan I onely ſpake agaynſt As it is lawfull for a Chriſten man to demaunde his debt by the order of the law. So is it not lawfull to vexe and ſue vncharitably thoſe in whō there is ſuch neceſſitie as they can not make payment, but rather ſhall periſh and dye in priſon, whiche thyng is agaynſt charitie & therfore it is ſinfull. the vnchariblenes of ſome mē, which rather ſéeke vengeaunce of their brethren, than any right or helpe of the lawe. Nor I ſpeake not againſt all lawyers, or againſt any for pleading iuſtly, after the forme of the lawe: but onely againſt thoſe which taught men, that they were bounde to proſicute the vttermoſt of the lawe, vnder the paine of deadly ſinne, were the man neuer ſo poore, and vnlike to pay the debte. Againſt theſe two perſons ſpake I, and againſt none other. For it is not, nor neuer was mine intent, to forbid ſuing at the lawe, for I doe know very well, that maieſtratus is of God. Ergo, it muſt néedes followe that all lawes, hauing probable reaſons of nature, made to conſerue a common wealth, muſt alſo bée allowed of God, for lawes bée a parte of the power that is inſtituted of God.

Moreouer, S. Paule doth appeale to the Emperour, which is alſo pars litis. And that hée coulde not doe, if ſuing were ſimpliciter, forbidden. Alſo good lawes bée Gods gifts. Wherfore it muſt néedes followe, that wée may lawfully vſe them. But as men may miſuſe cunning, and beautie, ſo may mē alſo miſuſe the excellent gift of the lawes, not that lawes bée euill, but becauſe wée vſe them not to the intent that they were ordayned for. No man doubteth, but in vſing of all Gods creatures, there muſt bée an epykya, that is, a meane, a meaſure, and an order, ſo that no man may therby deſtroy his neighbour againſt the order of charitie, which is a guide and a ruler in vſing of all creatures. As for men to make a rumour in a whole countrey, for a trifle, or els for a mā to ſue his neighbour, which is not able by no meanes to paye hys debte, and ſo vtterly to vndoe hym, and to take none ende with him, but after the extremitie of the lawe: I ſay that this maner of ſutes doe not become Chriſten men. Vbi tranſgreditur equitatis, et charitatis limites. And that all men may clearely perceiue, that theſe onely were both my words and intent. I ſhall rehearſe the occaſion, that moued mée to ſpeake of the lawyers, and ſueters. The cauſe was thys.

There was a poore man dead, and had made an other poore man his executour, and bequethed in his will to a Churche in Cambridge a kettell, worth. ij. s. iiij. d. the which kettel was Extreme law is extreme iuſtice. afterwarde required by the Churche Warden. But this executour beyng a poore man, and not able to geue this bequeſt at that tyme, therefore hée deſired the Church Warden of longer reſpite, but hée could not be heard, for the Church Warden would haue the vttermoſt of the law, and ſued him be fore the Commiſſary, and at the laſt, condemned him vnto priſon, where hée lay, and neither was able to pay his dette, nor to helpe his wife, & children. Now, bicauſe I might doe ſomthing with ye Church Warden, therefore the poore mans wife came wéeping, and waylyng to me, deſiring me in the way of charitie to ſpeake to the Church Wardē, for to bée good to her poore huſband, wherby I was moued to ſend for this my frend, his name is called Ihon Drake, a mā well knowē in Cambridge, vnto whom I ſpake in this maner.

Countreyman, I am very ſory to heare of your vncharitable demeanour. Here hath béene wt mee a poore woman wéepyng, and waylyng, and crying out, howe you haue vndone her, her poore huſband, and her miſerable children, for all they haue not one bitte of bread, towardes their foode, neither is ſhée able to labour. Wherefore I marueile ſore at you, that you wil bée ſo extreme vnto poore men, whom God viſited with pouertie, to proue your charity. What mercy will you haue at Chriſtes hand? the whiche is ſo extreme vnto your poore neighbour? whom hée hath bought with his precious bloud. Ʋnto this hée made me aunſwere on this maner, how that thyng pertained not to hym, but vnto the Church, wherfore The euill counſell of the Doctours of law. hée ſayd, that all Doctours of law did ſay, that they muſt ſue therefore, vnder the payne of deadly ſinne. And if it were wrong, why did they learne ſo? Now, I had many wordes with hym betwéene him, and me, as concernyng this maner.

But the next day, when I preached, by the reaſon that the ſelfe ſame mā ſtoode afore me in ye Church, was I brought to remembraunce of the caſe, that hée, and I had commoned of. And bicauſe I had not clearely cōuerted hym, therfore I recited the caſe in a parable, that no man knew what I meant, but hée, & I. And of this thyng was I moued (as God knoweth) to ſpeake of ſuters, the whiche I thinke in this caſe, no Chriſten man can alow. And therefore I ſay in myne Article, theſe lawyers. Now is there vtterly ſinne among you (ſayth Paule) 1. Cor. 6. bicauſe you goe to law one with an other, why rather ſuffer you not wrōg? why rather ſuffer ye not your ſelues to bée robbed? Alſo our maſter ſayth, If any man will ſue at the lawe, and Math. 5. take thy coate from thée, let him haue thy cloke alſo. May not I ſay theſe wordes? wherfore were they written I doe not condemne ſuing, but in a caſe. by the holy ghoſt? but that they ſhould bée learned? Here our maſter Chriſt, and S. Paule ſpeaketh agaynſt ſuters, no man can denye it, the text is ſo cleare. Now, what ſuyng can bée vnlawfull? if this bée not vnlawfull, againſt the which I did ſpeake? Here is a poore man, wife, and children deſtroyed, and no charitable wayes taken with the poore man, whereby hée might make reſtitution. And my learning ſaith: That Summum ius ſumma iniuria est. Wherefore I will bée iudged by all Chriſten men, if I ought not in this caſe to géeue my frende counſell, not for to ſue. Or whether I bée worthy to bée condemned for an The ſpiritualtie forbiddeth Prieſtes to ſue, in cauſa ſanguinis et tamen non dāpnāt leges Athanaſius. hereticke, becauſe I counſell my frende and brother, rather to ſuffer wrong, than for to vndoe a whole houſholde for a naughtie leude kettel. But let vs ſée, how the holy doctours that hath written ouer theſe places of ſcripture, doth erpounde them.

Firſt, Athanaſius, on this text of Saint Paule, that I bryng: There is vtterly ſinne among you, that is to ſay, It is to your condemnation, and to your ignomynie, that you doe exerciſe iudicials among you. Wherefore doe you not rather ſuffer wrong? Alſo ſaint Hierome, It is ſinne vnto S. Hiere. ad Cor. 6. you that you doe againſt the cōmaū demēt of Chriſt, that you haue iudgementes among you, the which ought alwayes to kéepe peace, yea, though it were with the loſſe of your temporall goods. Wherefore doe you not rather ſuffer wronge? Where as ye ought by the commaundement of the Theſe doctours wyll not, nor can not deſtroy all iudicialles, but onely, vncharitable ſutes. Goſpell, and by the example of the Lorde, patiently to ſuffer, there doe you the contrary, not all onely not ſuffer, but you doe wrong vnto them, that doe no wronge. &c. Marke how S. Hierome calleth it a precepte, and a commaundement, and no counſell, and alſo calleth it ſinne to doe againſt this cōmaundement. Likewiſe Haymo ſaith: It is offence and ſinne in Haymo ad Cor. 6. you, that you haue iudicials. For accuſation engendreth ſtrife, ſtrife engendreth diſcorde, diſcorde engendreth hatred. And leaſt paraduenture they woulde ſay, this is no ſinne, to require mine owne: Therefore ſayth the Apoſtle: Truely it is ſinne vnto you, for you doe againſt the cōmaundement Luke. 6. of the Lord, the which ſayth: He that taketh away thy good, aſke it not againe. Wherefore doe you not rather ſuffer loſſe? that ye might fulfill the commaundement of the Lord. &c. Marke how hée calleth it the commaundement of God? and it is ſinne to aſke our owne with contention? Now, what haue I ſayde in mine article, that holy ſcripture, and alſo holy Doctours do not ſay?

But after this came a Doctour of If it bee a counſell, than can ye not condemne it for hereſie. lawe (whom I knew not) and ſayde, that their lawe had condemned thys epiniō, and declared thoſe ſcriptures to bée but counſels. But I denyed that, and ſayd, I knew no ſuch lawe. And ſodainely Doctour Steuen, now Byſhop of Wincheſter, ſhewed mée their lawe, whoſe wordes bée theſe: Illud euangelij, ſi quis abstulerit. &c. 14. queſt. 1. His ita. non eſt precipientis ſed exhortantis. Now let euery Chriſten man iudge, whether that theſe wordes of theyr lawe bée of ſufficient auctoritie, to refell the holy wordes of Scripture or no? But than came doctour Wolmā, and hée brought this texte. If thy brother doe offende thée, than tell the Church. What is that (ſayd hée) tell the Church? to whom I aunſwered, that this place made not for his purpoſe, aleaging Saint Auguſtine for mée. For it ſpeaketh of the crymes, that ſhould bée reprooued by the congregation, and not of the correction of the temporall ſworde. It alſo foloweth, If hée heare not ye church, coūte hym as an heathē, and as a publican. This is the vttermoſt payne, that our M. Chriſt aſſigneth there, ye which is no payne of the temporall lawe. But at this aunſwere, was hée ſore moued and ſayd: if I did abide by it, I ſhould be burnt. This was a ſharp ſentence, of ſo greate a man as hée is. Apppelles was a ioly wyſe felowe, that ſayd They vnderſtoode myne anſwere ſo well that they were than contēt with mee. once to a ſhomaker, Ne ſutor vltra crepidam. But neuertheles let hym, and them burne as many as they can, yet it is playne, that I haue ſpoken neuer a worde, but the holy ſcripture, and holy doctours ſay the ſame, both in ſentence, and in wordes. Wherefore I can not ſée how they can condemne this article, for hereſye, yea, and I dare ſaye for them, that they recken it none hereſy, nor they did not condēne mée for this article.

I Wyll neuer beléeue, nor yet I can neuer beléeue, that one man may be The ſixte article. by the lawe of God a byſhop of 2. or 3. cyties, yea of an whole coūtrey, for it is contrarye to S. Paule, which ſayth, I haue left thée behynde, to ſet Tit. 1. in euery citye a byſhop. And if you finde in one place of ſcripture, ye they bée called Epiſcopi, you ſhal finde in diuers other places, that they bée called Perſoiteri.

¶ I was brought afore my Lorde Cardinall into his galary, and there The Cardinall and Doctour Barnes reaſoned togither. hée reade all myne articles, tyll hée came to this, and there hée ſtopped, & ſayde, that this touched hym, and therefore hée aſked me, if I thought it wronge, that one byſhop ſhoulde haue ſo many cityes vnderneath hym, vnto whom I anſwered, that I could no But therefore was. I an heretick. farther goe, then to S. Paules texte, which ſet in euery cytye a byſhop. Then aſked hée mée, if I thought it now vnright (ſéeing the ordinaunce of the church) that one byſhop ſhould haue ſo many cities? I aunſwered, ye I knew none ordinaunce of ye church (as concerning this thinge) but S. Paules ſayinge onelye. Neuertheles I did ſée a contrary cuſtome and practiſe in the world, but I know not the originall thereof. Then ſayde hée, ye O ſigmētū. in the Apoſtles tyme, there were dyuers cities, ſome 7. myle, ſome vj. myle long, and ouer them was there ſet but one byſhop, & of their ſubbards alſo. So likewiſe now, a byſhop hath but one citye to his cathedrall churche and the country about, is as ſubbards vnto it. Me thought this was farre fetched, but I durſt not denye it, becauſe it was ſo greate auctorite, and of ſo holy a father, and of ſo greate a If I fayned ſut •… thynge 〈◊〉 ſhoulde bee an heretick. deuine. But this dare I ſay, that his holynes could neuer proue it by ſcripture, nor yet by any auctorite of doctours, nor yet by any practiſe of the Apoſtles, and yet it muſt bée true, becauſe a piller of the church hath ſpoken it. But let vs ſée what ye doctours ſay to myne article. Athanaſius doth Athanaſius. declare this text of the Apoſtle, I haue left thée behinde. &c. Hée woulde not commit vnto one bythop a whole ylde but hée did inioyne, that euery cytye ſhoulde haue his proper paſtor, ſuppoſing, ye by this meanes they ſhoulde more diligently ouer ſée the people, & and alſo that ye labour ſhould bée more eaſye to beare. &c. Alſo Chriſoſtome Chriſoſtome. on that ſame texte. Hée would not ye a whole countrey ſhoulde bée permitted vnto one man, but hée enioyned vnto euery mā his cure, by ye meanes hée knew, that the labour ſhoulde bée more eayſye, and the ſubiectes ſhould bée with more diligēce gouerned, if the teachers were not diſtract with ye gouerning of many churches, but had cure, and charge of one church onely. &c. Mée thinketh theſe bée plaine wordes, and able to moue a man to ſpeak aſmuche as I did. But graunte, that you may haue all theſe cities, yet can you make it none hereſy. For my lord Cardinall graunted, that it was but agaynſt hym, and againſt you, which bée no Gods. But I poore man muſt bée an heretike, there is no remedy, you will haue it ſo. And who is able to ſay nay? Not all ſcripture, nor yet God hymſelfe.

IT can not bée proued by ſcripture, The vij. article. that a man of the churche ſhoulde haue ſo greate temporall poſſeſſions. But they will ſay, if they had not ſo great poſſeſſions, they could not kepe ſo many ſeruantes, ſo many dogges, ſo many horſes, as 40. or 50. & maintayne ſo great pompe, and pride, and liue ſo deliciouſly, what hereſye fynde you in this? Is it hereſye to ſpeake againſt your horſes, and your houndes and your abhominable lyuing? And doubtles, I did not ſay, but that you myght haue poſſeſſions, all onely I ſpake againſt the ſuperfluouſnes, and the abuſe of them, for the which all ye world wondereth on you. What miſchiefe is there in the worlde vſed, ye is more clerely, and openly knowen, then that you doe abuſe the goodes of the Church? And yet muſt I bée cō demned for an heretyke, for ſpeaking againſt it. Alas, doe you thinke, that God will ſuffer this violence, that you doe vſe agaynſt poore men? I will ſtād in ye daunger, & proue how his Godly maieſty ſhall iudge this matter béetwéene you and mée I dare truſt hym with it.

SUre I am, that they can not by the The viij. article. law of God, haue any iuriſdiction ſeculer, and yet they chalēge both powers, which if they haue, why doe they not put them both in vſe? For they muſt ſay, as the Iewes ſayde, we may kill no man. This is the article, that dyd byte you, for you can not bée content with the office of a byſhop, but you will bée alſo kynges. Howe that ſtandeth with Gods lawe, and with your othe, I haue declared it to our noble prince. I doubt not, but hée will put you to the tryall of it. Haue not you this many yeres condemned Officicers bee but byſhops hangmen, God amende it. many a poore man, & then deliuered hym to the temporall power to be put to death, which knew nothing of his cauſe? And if hée would, ye yée ſhoulde put hym to death your ſelfe, then anſwered yée, how you might kyll no man. So yt they were alwayes your hangmen.

THey ſay they bée the ſucceſſours of The ix. article. Chriſt and of his Apoſtles, but I can ſée them folow none, but Iudas. For they beare the purſe, and haue all the money. And if they had not ſo great poſſeſſions, I am ſure an. C. would ſpeake agaynſt them, where now dare not one, for loſſe of promotion. As for this article I will ouercome you with the witnes of all the world, you may well condemne it for hereſie, but it is as true as your Pater noſter. Iudas ſolde our ma •… ter but once, and you ſell him as often as hée commeth in your handes. But I would it were that yée coulde proue mée a lyer, and that you folowed any of the Apoſtles ſauing Iudas onely. Yea, I woulde that yée were in certayne pointes as good as Iudas was. It had béene better for you that you had not medled againſt mée in theſe matters. For now I am compelled to ſpeake many thinges, which I would for ſhame of the worlde neuer haue ſpoken. But now that you will haue it ſo, take it to you, and make the beſt you can of it.

THere is not the greateſt Phariſie The x. article. in this Church, but I am ſure I pricke him with theſe wordes, and hée knoweth that they bée true, though hée ſay the contrary, and that doe I well know. This article did I ſpeake becauſe of Doctour Rydle, which on a tyme graunted in maiſter Doctour Buttes houſe, that the Byſhoppes were cleane out of order. And therefore I ſay, that I know it.

THeſe ordynary Byſhops and prelates The xj. article. doe followe that falſe Prophet Balaam. For they woulde curſe the people, but by the prouiſion of God, they were compelled to bleſſe them, that is to ſay, to teach them to liue well, though they thēſelues liue moſt miſcheuouſly. And ſo the Aſſes which they ride vpō, that is, the common people, haue their liues in abhominaiton. This is the haynous hereſie. For it ſpeaketh againſt the holy fathers, which bée almoſt as holy as Balaams Aſſe, that did once ſpeake the worde of God to a good purpoſe: And ſo doe they neuer. But I graunt that I did offende in caulling you ordinary Byſhops, for I ſhoulde haue called you inordinate butchers. And as for that, that I compared you to Balaam, it is your owne lawe. 2. queſt. 7. Secuti ſunt. And cap. Nos ſi. 2. q 7. Secuti ſunt. & cap. Nos ſi. And as for your liuing all the worlde knoweth it. I coulde tell here many holy pointes of Byſhops liuinge, as kéeping of mens wiues, and daughters, but I will not, for I ſhoulde bée reckened vncharitable. But you may doe them, breaking not your holy charitie.

THey ſet vp an Idoll to deceaue ye The xij. article. people withall, whiche is called Baall Peor, or Baall Phegor, that is interpretated gaſping, as their lawes and conſtitutions, the which gaſpe and gape to maintayne theyr worldly honour. They cauſe vs to do ſacrifice by fayre women, that is by their carnall affections, and ſwéete wordes, ſo that God of Iſraell is forgotten. And thus by their ſwéete wordes, and benediction they deceiue the ſimple. Theſe bée ye falſe maiſters that Saint Peter ſpeaketh of. Theſe 2. Pet. 2. bée the fountaines without water, for they geue no good doctrine to the people. Where is the hereſie in this? becauſe I cōpare your lawes to Baall? But looke whether the interpretation of the worde doe agrée wyth the nature of your lawes or not? What doe all your lawes, but miniſh the auctoritie of Princes? and of all other Lordes, and exalte yours onely? Call you not that a gaſping Idoll? Let this article ſtand till you be able to proue it hereſie.

NOw they ſell vs, they ſell the people, they ſell holy orders, they ſell The xiij. article. church halowing, there is no better marchandiſe in Chepeſide. Wilte thou knowe what is the price of a Church halowing? no leſſe than xl. ſhillinges. They ſell pardons, and remiſſiōs of ſinnes as opēly as a Cow, and an Oxe is ſolde, for they neuer graunt them without money. The Suffragan of Ely did aſke of maiſter Iohn Purgolde xl. s. and the offring, for halowing of S. Edwardes in Cā brige: yea and hée woulde not doe it ſo good chepe (quoth hée) but becauſe he had a Goddaughter buryed in the churchyarde. But this may bée proued by examples ynough. For bryng yée forth one church in all Englande, that you haue halowed without money, or without hope of money, and I will graunt my concluſion falſe. And as for your pardons, all the worlde knoweth your handlyng. I The popes pardons hath beene the beſt marchaundiſe in England. dare ſay it is the beſt marchaundiſe in the worlde, as you handle it.

But was it not a maruaylous blindnes, and a great preſumption, ſo cruelly to handle mée for theſe articles? was there no middell to haue puniſhed mée for ſpeaking agaynſte you, but that I muſt néedes be an hereticke? I dare ſay, there is not one among you ſo ſhameles, ye dare come forth now at this day, and proue theſe articles hereſie agaynſt mee. But doubtles as long as I liue, and am not reſtored to my name and fame againe, which you haue violently taken away from mée, will I bée vnto you a deuill, and a peſtilence. I require nothing of you, but my good name and fame, to the which I haue right, and to the which you ought of your charitie reſtore mée, though I neuer required you. I thinke you haue puniſhed mée inough, for ſpeaking of a fooliſhe worde or twayne againſt you.

WIlte thou know what their benedictions The xiiij. article. is worth? They had rather géeue thée then benedictions, then one halfepeny. Is not this a ſore hereſie? You ryde thorowe ſtréetes, and townes, bleſſing man and ſtone, but you neuer géeue halfepenye to man, nor childe.

NOwe is come a pardon, wherby The xv. article. they ſay that they haue power to ſende an hundreth ſoules to heauen. And if they may ſo doe without any further reſpect, then may they likewiſe ſende an other 100. to hell. For it foloweth in the text, Quodcunque ligaueris, that is, what ſo euer thou byndeſt. Is not this a ſore hereſye, to ſay that you may not rule this matter at your iudgment. But this is a marueylous texte, Quodcunque ligaueris, for it bindeth in hell, and loſeth in heauen, and openeth mens purſes, & cofers in earth, it depoſeth Princes, it interditeth landes, it looſeth a man out of his coote: yea and often tymes it loſeth a man from his wife, yea and the horſe out of the carte. And all is done by this texte Quodcunque ligaueris. Is not this a merueilous text, that hath ſo greate a power? I know not ſuch an other in all the Bible.

IT is abhominable to heare howe The xvj. article. they preach, and teach, that they may abſolue a poena and a culpa, which I am ſure is impoſſible, as they vnderſtand it. Make of this what you can, and looke of your owne ſcholaſticall doctours, The which learneth boldlye that the keyes of the church hath none auctorite ouer ſinne, nor yet ouer eternall payne. But all onely hath auctorite to chaunge euerlaſting payne vnto a temporall payne: & that the pope may chaūge, & take away at his pleaſure. And amōg all temporall paynes, you reken purgatory ye greatteſt. Ouer the which yt pope hath full power. This is your owne doctrine. Looke in Alexander de Hales, in Alexander Duns, Bonauenture in iiij. ſent. Duns, and in Bonauenture, in the 4. booke of the ſentences. Now if you will condemne mée, then muſt you fyriſt condemne this your owne doctrine.

WHat is the cauſe that they forbid vs that we ſhoulde not diſcuſſe The xvij. article. how greate their power is? but becauſe that they would make all mē fooles, and holde vs in ignoraunce? Your owne ſcholemen ſay, the popes power is ſo greate, that no man can, nor may diſcuſſe it. Alſo your lawe cō maundeth. That no mā bée ſo hardy, The Pope may not bee conptrolled of any man. as to aſke ye pope, Lord why doe you ſo? But put the caſe that this were a lye, yet is it farre from hereſie. Yet my Lordes ſay, that I ſhall bée an heretyke, And why ſay I? Becauſe we will haue it ſo, ſay they. Yea and thou béeſt not ſo content, yu ſhalt bée burnt. Mary I thank you hartely my Lords. Pro bona veſtra informacione.

THey haue a lawe moſte abhominable, & contrarye to Gods lawe The xviij. article. and charitie, to excommunicate the people. 4. tymes in a yeare, that is to ſay, thoſe men that raiſe the rent of an houſe: that muſt you vnderſtand, if it béelong not to the church. For if it béelong vnto ye church, thou maiſt raiſe it in euery moneth ons, and no man ſhall curſe thée. Alſo they curſe them that bée not buried in their pariſhe church, ye muſt bée vnderſtāded, if that they bée rich men, for if they bée poore, they may bée buried amōg the friers. The Byſhop of Bath ſayd, ther was no ſuch maner to curſe men. And all ye world knoweth the contrary. More ouer I red theſe articles in the booke of the generall curſe, that belongeth to ſaynt Benets church in Cambrige and there did I marke it with myne owne hand, and yet the byſhop was not aſhamed to denye it. And why? Becauſe I muſte bée an heretyke, there is no remedye, the holy fathers hath ſo determined it.

THey haue myters with glyſtering The xix. article. precious ſtones, they haue gloues for catching colde in ye middeſt of their ceremonies. They haue rynges, and ouches, & other ceremonies, ſo many ye there is in a manner now nothing els in the church, but all iewyſhe maners. wyll you make this hereſy? becauſe I ſpeake againſt your dānable and pompous myters? I thinke ſuch ornamentes were to bée condemned euen among heathen men, I will not ſay among chriſtean men. But this No man may ſpeake agaynſt the pompe of Prelates. dare I ſay, that there was neuer no God among heathen men, that euer delighted in ſuch ornamentes: And yet you will ſerue the God of heauen by thē. And your poore brother, whom Chriſt hath redéemed with his precious bloud dyeth in priſon, and openly in the ſtreate & hangeth him ſelfe for neceſſitie, & yet wil you not beſtow on hym ſo much as one of your precious ſtones. Tell me of one byſhop that euer brake his myter to the helping of a poore man? was there neuer man in neceſſitye in England? but all ye world may ſée what you bée. Theſe thinges bée ſenſible inough.

THeſe myters I can not tell from The xx. article. whence they do come, except they take them from the iewes byſhops. & if they take them from ye Iewes, then let them alſo take theyr ſacrifices, and their oblations from them, and offer calues, and lambes, as they dyd, and then haue we nothing to doe with them, for wee bée chriſten men, and no Iewes. I pray you tell mée where Byſhops myters, cō meth from the Iewes. yée finde but one pricke in holy ſcripture of your myters? Our mayſter did inſtitute byſhops, And S. Paule ſetteth out what is their office, and alſo what is their ornamēt. & yet ſpeaketh neuer a worde of your myters. But I dare boldelye ſay, ye if you bée put to ye tryall, you ſhall bée fayne to rūne to the olde lawe. But can I bée an heretyke, if I condemned clearely your myters, and ſayde they were of the deuyll? when you proue them to bée of Chriſtes inſtitution, then will I be an heretyke. Is not that Inough? I praye you let mée ſo long bée taken for a chriſtean man. And if you bée not cō tent with this, truely then doe yée me wronge.

THeſe myters with 2. hornes I cā not The xxi. article. tell what they ſhould ſignifye, except it be the hornes of the falſe prophet, of whome It is ſpoken, with 3. King. theſe hornes ſhalt yu blowe afore thée all Syria. And ſo dyd hée mocke their ringes, and all their ornamentes, and eccleſiaſticall ceremonyes. It wil com Byſhops vſe vayne & fooliſh ceremonies. to my ſaying, that you bée byſhops of the olde lawe, for you haue nothing to defende your rynges, your ornamentes, and your ceremonies, but very tyranny. Wherefore to mayntaine theſe, depoſe you kynges, and princes interdite landes & burne man, wyfe, and chylde. And when you haue all done, you haue defended but a deuelyſh token of prid. The doctours, that wolde fauour your proude tokens, & expound them to the beſt, haue declared that the two hornes of your myters dyd ſygnify the new and the olde teſtament, that is, how you ſhould be learned in them both.

Now I ſaw, that this expoſition did not agrée with that thyng (for no man can bée leſſe learned in them thē you bée, I ſpeake of a great many.) Wherefore me thought it was but a vaine expoſition, and therfore I compared What the two hornes of the myter meaneth. them to the two hornes of the falſe Prophet, bicauſe (as you know) this falſe Prophet, ſayde vnto the kyng, that hée ſhoulde with theſe two hornes blow afore him all Syria. And yet hée lyed, for the kyng was the firſt mā that was ſlayne. So likewiſe you ſay vnto kynges, if they folowe your coūſell, and mayntaine your authoritie, and bée ruled after you, Thē ſhal they ouercome all their enemies: As ſinne, death, and hell, and yet (Saluo ordine veſtro) you lye, for you haue no word of God for you. Wherefore you muſt be falſe Prophetes.

Here haue I cōpared with a ſimilitude your myters to the two hornes, and you to falſe Prophetes, what if this bée falſe? what if I can not proue it? yet can you make me none hereticke. For then muſt you make thoſe men heretickes, that haue compared the forkes of your myters to the new, and to the old Teſtamentes, and you to the true Apoſtles, for they haue made a greater lye then I haue done, and they are neuer able to proue it. And as for me, I will proue my ſaying true (if ye will ſtād to Scripture) or els wil I be taken for an hereticke.

THey haue baculum paſtoralem to The xxij. article. take ſhéepe with, but it is not like a ſhepheardes hooke, for it is intricate and manifold crooked, and turneth alwayes in, ſo that it may bee called a maſe, for it hath neither begynnyng nor endyng, and it is more like to knocke ſwine and woules in the head with, then to take ſhéepe. They haue alſo pyllers, and pollaxes, and other ceremonies, whiche no doubt, bée but tryfles, and thynges of naught.

I pray you what is the cauſe that you call your ſtaffe a ſhepheardes ſtaffe? you helpe no man with it? you comfort no man? you lift vp no man with it? but you haue ſtriken downe kynges, and kyngdomes with it, and knocked in the head Dukes & Earles with it. Call you this a ſhepheardes ſtaffe? There is a ſpace in the ſhepheardes The meanyng of the Byſhops croſier ſtaffe. ſtaffe, for the foote to come out agayne, but your ſtaffe turneth, and wyndeth alwayes inward, and neuer outward, ſignifying that what ſoeuer hée bée that cōmeth within your daū ger, that hée ſhall neuer come out agayne. This expoſition your déedes doe declare, let thē bée examined, that you haue had to doe with. And let vs ſée how they haue eſcaped your ſhepheardes hooke. But theſe bée the articles, for the whiche I muſt néedes bée an hereticke. Neuertheles all the world may ſée how ſhamefully, that I haue erred agaynſt your holyneſſes in ſaying the truth.

My Lord Cardinal reaſoned with me in this article, all the other hée paſſed ouer, ſauyng this, and the ſixte article. Here did hée aſke, if I thought it good and reaſonable, that hée ſhould lay downe his pyllers and pollaxes, & coyne them? Here is the hereſie that is ſo abhominable. I made him aunſwere, Cardinall Wolſey lyked well hys pyllers & pollaxes. that I thought it well done. Then ſayd hée, how thinke you, were it better for me? (being in the honour and dignitie that I am) to coyne my pyllers, and pollaxes, and to geue the money to. v. or vj. beggers? then for to mayntaine the common wealth by them as I doe? Doe you not recken (quoth hée) the common wealth better then fiue or ſixe beggers? To this I did aunſwere, that I reckened it more to the honour of God, and to the ſalnation of his ſoule, and alſo to the comfort of his poore brethren, that they were coyned, and giuē in almes. And as for the common wealth dyd not hange of them, for as his grace knew, the common wealth was afore Where bee they now. his grace, and muſt bée whē his grace is gone, and the pyllers and pollaxes came with him, and ſhould alſo goe away with him. Notwithſtandyng if the common wealth were in ſuch a condition, that it had néede of them, then might his grace ſo lōg vſe them, or any other thyng in their ſtede, ſo longe as the common wealth néeded them. Notwithſtandyng I ſayd, thus much did I not ſay, in my Sermon agaynſt them, but all onely I damned in my Sermon the gorgious pompe and pride of all exteriour ornaments.

Then he ſayd, well, you ſay very well. But as well as it was ſayd, I am ſure that theſe wordes made me an hereticke, for if theſe wordes had not béene therein, myne aduerſaryes durſt neuer haue ſhewed their faces againſt me. But now they knew wel that I could neuer bée indifferently heard. For if I had got the victory, thē muſt all the Byſhops, and my Lord Cardinall, haue layd downe all their gorgious ornamentes. For the which they had rather burne xx. ſuch heretickes, as I am, as all ye world knoweth. But God is mighty, and of me hath hée ſhewed his power, for I dare ſay, they neuer intented thing more in their liues, thē they did to deſtroy me, and yet God of his mercy hath ſaued me, agaynſt all their violence, vnto his godly wiſedome is the cauſe all onely knowen.

The Byſhop of London that was Tunſtall Byſhop of Londō had intelligence where D. Barnes was become. then called Tunſtall, after my departyng out of priſon, ſayd vnto a ſubſtā ciall man, that I was not dead (for I dare ſay his conſcience did not recken me ſuch an hereticke, that I would haue killed my ſelfe, as the voice wēt, but yet would hée haue done it gladly of his charitie) but I was (ſayd hée) in Amſterdame, where I had neuer béene in my life (as God knoweth, nor yet in the countrey this x. yeares) & certaine men did there ſpeake with me (ſayd hée) and hée fained certaine wordes, that they ſhould ſay to me, & I to them, and added thereunto, that my Lorde Cardinall would haue me agayne, or it ſhould coſt him a great ſumme of money, howe much I doe not clearely remember. I haue marueile that my Lorde is not aſhamed, thus ſhamefully, and thus Lordly to lye, all though hée might doe it by authoritie.

And where my Lord Cardinall, & hée would ſpende ſo much money to haue mée againe, I haue great maruaile of it. What can they make of I am now here what ſaye to you me. mée? I am a ſimple poore wreatch, and worth no mans money in the worlde (ſauing theirs) not the tenth peny, that they will geue for mée. And to burne mée, or to deſtroy mée, can not ſo greatly profite them. For whē I am dead, the Sunne, & the Moone, the ſtarres, and the element, water and fire, yea and alſo ſtones, ſhall defende this cauſe agaynſt them, rather than the veritie ſhould periſhe. But if they bée ſo charitable to doe good Good counſayle geuen to the Byſhops. workes, and to ſpende their money ſo well, they haue priſoners & poore men inough in the land, let them beſtowe their money of them. And as for mée, I doe promiſe them here by this preſent writing, and by the faith that I owe to Chriſt Ieſus, and by that fidelitie that I owe to my prince, that if they will bée bounde to our noble Prince, after the maner of hys lawe, and after good conſcience, and right, that they ſhall doe mée no violence, nor wronge, but diſc •… ſſe and diſpute theſe articles, and all other that I haue written, after the holy worde of God, and by Chriſtes holy ſcripture with mée. Then will I (as ſoone as I may know it) preſent my ſelf vnto our moſt noble prince, there offring my ſelfe to his grace, that I will either proue theſe thinges by Gods worde againſt you all, or els I will ſuffer at his graces pleaſure. Whom the father of heauē preſerue in honour. Amen. And if you refuſe this condition, then ſay that you are neyther good, nor charitable. For I dare ſay you can deſire no more of a Chriſten man.

PRieſtes doe mumble, and rore out their Dyriges, and Maſſes in the The xxiij. article. Church and churchyardes, for theyr founders, curious to ſpeake theyr wordes diſtinctly. But I enſure them that their prayers ſhall doe them no good, but onely acceptatio diuina. As for this article, the Byſhops did not make much of, for they perceiued that it was gathered without any ſētence. For my ſaying was, that men ſhould make their prayers in ſuch a fayth, and with ſuch a deuotion, that God might accept them, and not ſo idlely, and without all deuotion bable, and ſay their dyriges, alonely of vondage and of cuſtome, and not of deuotion. I brought the laying of the Apoſtle for mée, which ſayth: Let your peticions, and prayers appeare before God. And alſo hée that aſketh, let him Phil. 4. Iaco. 1. aſke in faith, nothing doubting.

THere is no prayer acceptable to The xxiiij. article. God, except it bée fetched from the fyre of the aulter. This article was alſo gathered without any ſentence, for my aduerſaries did not greatly care what they made of ſuch articles as pertayned to learning, and edifiing. And therefore they neuer erred ſo much as they did in them. For in thoſe articles that were agaynſt the Byſhops, they did great diligence, & in a part of them gathered they my very true ſentences, and myne owne wordes. though in thoſe thinges they left out vncharitably, thoſe wordes that made for my declaration, and alſo for the probation of my ſaying, the which I haue alſo here lefte out, all The articles as euill as they were layd of myne aduerſaryes. onely adding the articles as thye laid them againſt mée, that all men may ſée yt worſt that they had againſt mée. For all men may thinke that they wil neither lay the beſt, nor yet the truth agaynſt mée. But this article dyd I thus preach: that men ſhould not in their peticiō and prayers, put to their good workes, nor their good déedes, and their merites: As O Lord I doe faſte, I doe pray, I am no theife, I am in charitie with all the world, and for them defire God to bée mercifull vnto them. But they ſhoulde deſire the father of heauen to bée mercifull vnto them, alonely for Chriſtes merites. For they were ye things wherby both wée, and our prayers are accepted in the ſight of the father. And Iohn. 14. to prooue this I brought certayne Scriptures. As this: whatſoeuer yée ſhall aſke the father in my name, hée ſhall geue it you. And alſo the figure of ye old law, where there was no ſacrifice done, but with ye fire that was taken from the aulter. Now did I ſay, that Chriſt is our aulter. But thys myne aduerſaries vnderſtoode not. But I maruayle what this article doth amonge the other hereticall articles? I thinke they doe not recken it hereſie.

HEe did not praye for the thrée eſtates The xxv. article. of holy Churche, neyther made hée his prayers in ye beginning of his ſermon, according to the olde cuſtome, but at the laſt ende, and for the true knowledge of all Chriſten men, making no prayer to our Lady, nor for the ſoules in gurgatory, nor for grace expedient. If the Byſhops had had any indifferency in them, or any charitie, they woulde haue béene aſhamed that ſuch articles ſhoulde haue béene brought afore thē. What is this to the purpoſe of hereſie, that I did not pray for the thrée eſtates of holy Church? And yet they graunt, that I prayde for all true Chriſtē mē, and that men might come to the true knowledge. Is not all the church contayned in this? But they bée vncharitable men, without all cōſideration, they bée ſo blinded in their worldly honour. That I did not pray to our Ladye, nor for the ſoules in purgatory, what is that to hereſy? for then were the Apoſtles heretykes, for they did not pray in their ſermons to our Liberties of holye Churche may in wiſe bee impugned. Lady, nor yet to ye ſoules in purgatorye. And as for praying for grace expedient, that is not the preacher bound to doe openly. But mée thinketh by theſe articles, that God gaue mée a greate grace, that I durſt ſo boldelye reproue their abhominable liuing not fearing the daunger that ſhould come thereof, but this I leue to other mens iudgement. And I dare boldelye ſay, ye if I had ſpoken tentymes aſmuch againſt ye auctorite of our noble prince and agaynſt all his noble dukes, and Lordes, & had taken all power, both ſpirituall and temporall from them, and geuen it to our idle byſhops, then had I béene a faythfull chriſten man, for I had defended ye liberties of holy church. But god ſend them his grace, and ſpace for to conuert.

Amen.

The whole diſputation betweene the Byſhops and Doctour Barnes.

NOw moſt honorable, & gracious Prince, here haue I ſhewed your grace the articles, that myne aduerſaries vncharitablie, hath layd agaynſt me. In the whiche though a greate many of my wordes, and ſayinges were. Yet neuertheleſſe there was left out all thoſe things, that did make for my declaration, and for probations of my wordes, and alſo for mollifying, and temperatyng of thoſe thinges, that ſéemed to bée ſomewhat hardly ſpokē, agaynſt the Byſhops. The whiche thinges were to longe to recite vnto your noble grace. But as God is my iudge, and alſo my conſcience, and all my wordes, and déedes, and all maner of my liuyng, and conuerſation, I did neuer intende, to ſpeake agaynſt the Byſhops, or els any other man, further then their liuing, and conuerſation were agaynſt the bleſſed word of God, and the holy doctrine of Chriſtes Churche. For the truth is, there was no great clerke in the Church of All the auncient & learned fathers cry out vpō the pryde & lewde lyuyng of the Byſhops. God this. CCCC. yeares, that wrote any thyng, but hée complained vehemently agaynſt the liuing of the ſpiritualtie. Let their bookes bée brought foorth, to proue whether my ſaying be truth or not. Alas is it not a pituous caſe, yea and alſo agaynſt all law and conſcience, that I poore man ſhalbée thus violently caſt away, for ſpeaking agaynſt theſe vices, that béene damned by almightie God? and by all hys holy creatures? yea and the Byſhops them ſelues, and all the worlde muſt graunt that they doe liue as euill, yea and rather worſe, then I did ſpeake? Oh Lord God, where is loue to vertue? where is the ſhamefaſtnes that Chriſten men ought to haue? where is Iuſtice? That I ſhalbée thus ſhamefully caſt awaye, for ſpeakyng of that thynge, that euery Chriſten man is bounde to ſpeake? They doe ſo lyue, and I beyng a preacher of the verity, muſt bée condemned, for ſpeakyng agaynſt it.

But moſt gracious and mightie Prince, God hath ſet your grace in the ſame honour, and dignitie, that you by Gods ordinaunce, ought to defende thoſe men, that are oppreſſed wrongfully. Wherefore humbly, and méekely, and with all lowlynes, & reuerence, I beſéech your grace to miniſter vnto me gracious iuſtice, & let me bée heard indifferently, whether that I can iuſtifie my cauſe, with learnyng or not. If I can not iuſtifie it, your grace is a miniſter of iuſtice, I An earneſt petition made by Doctour Barnes. will refuſe no maner of payne that ſhal bée due for my trāſgreſſiō. Wherfore ones agayne, with all méekenes, and lowlynes, in the way of charitie, and in Chriſtes name, and for his ſwéete bloud ſake, that hée hath ſhed for your grace, yea and alſo by ye vertue of your auctoritie, that the heauē ly God hath deliuered you, I doe require, and deſire of your grace audience, and iuſtice. I and all my parētes bée your naturall ſubiectes borne, and a great many of vs hath dyed in your graces quarell and yet is there none of vs, but are ready to doe your grace that ſeruice, with our bodyes, & bloud that ſhall become trewe ſubiectes to doe, to their noble prince. Wherfore thyrdely, in my name, and in all our names (for al they are rebuked in me) with all méekenes & reuerence, I béeſeche your grace of gracious audience and of fauorable iuſtice. This thing I truſt your grace will not denye me Nor yet take any diſpleaſure with me your poore ſubiect, for thus requiring. For I haue none other prince, nor Lorde to ſéeke vnto here on earth, but vnto your grace onelye. Nor can I come to any charitable ende with myne aduerſaries. Wherefore I am compelled by extreme violence, thus to complayne vnto your grace, for my name, and fame, and eſtemacion, & all thinges that belong to an honeſt poore man in this world, is takē wrōgfully from mée hereby, and haue bene by ye ſpace of. 9. or 10. yeres (which is no ſmale tyme) compelled to liue in miſery, and obloquy. Wherfore moſt gracious prince, lamentably I cry, & call vnto your grace, for gracious audience, & indifferent iuſtice. It were to long a proceſſe to troble your grace with, to tell all the vncharitable hand lyng, that the Cardynall, and the byſhops apoynted by hym, dyd vſe with mée. But I wil make vnto your grace a ſhort ſomme of it, as neare as I can call now to remembraunce.

In the yeare of our Lorde. 1525. yt. 24. day of December, dyd I make 1525. a ſermon, at the requeſt of the pariſh in S. Edwardes church in Cambrige out of the which ſermon dyd myne aduerſaries gather theſe articles: which when I knew, I offered my ſelfe to preach agayne the ſonday folowing. And to declare my ſelfe, and my meanyng clearely. But Doctour Rydley, and Doctour Preſton, chaplens, and kynſmen to yt byſhop of London foūd the meanes, yt the Ʋicechaūcelour did Doct. Batnes inhibited of preachyng. inhibet me to preach. But I could neuer know any reaſonable cauſe why, but that alonely hée ſayde, it ſhoulde bée for my profyt to holde my peace. And with this I was ſo content. Tyll at the laſt, that theſe foreſayd doctours with one maſter Tyrell gathered in in writyng certayne articles, and preſented them to the vicechauncelour, which ſent for mée, and aſked mée, what I ſayd to thoſe articles. I aunſwered, that they were none of myne, But certayne wordes, and ſentences there were in them, that I had ſpokē, but that was left out, yt ſhould make for my declaratiō. Wherefore I ſayd they were none of myne, And that I would bée reported by the audience. To this hée ſayde, that I ſhould take hede what I denied, for if they brouht wytnes agaynſt me, thē muſt I nedes dye. I aunſwered, that the witnes ſhoulde bée falſe, for I neuer ſpake them. Then ſayde hée, I could not proue a negatiue. I aunſwered, that I woulde proue yt witnes falſe, what ſo euer hée were. Hée ſayd, whether The Popiſh law is tyrannous. they were true or falſe, I muſt ſuffer for it, if witnes come in agaynſt mée, for that was the lawe, I ſayd, how yt was a piteous caſe, And by that lawe they might condemne our M. Chriſt. Hée ſayd, how yt I ſhoulde remember mée what I did, for the matter was ſo daungerous, and ſo haynous in the lawe, that I might haue no counſell. Then I aunſwered, & ſayd, well, let god helpe, which knoweth all things. This was in the vniuerſite ſcholes, the doores ſhut faſt, no man being wt in on my parte, but I alone, But of my aduerſaries parte, was there doctour Rydly, doctour watſon, doctour Preſton, and a doctour of law, whoſe name I haue forgotten, their was alſo one maſter Fooke, & mayſter Tyrel which was appoynted amonge them, to bée the preſenter of theſe articles.

Nowe the Ʋicechauncelour when hée coulde haue no more of mée, in cō munication béetwéene vs, bée aſked mée, what I would doe, I anſwered, hée ſhould goe his way, and ſet hym downe, and heare their complaint, And I would make ſuch an aunſwere as God ſhould put in my mynde. Hée required mée inſtantly, not to caſt my ſelfe away, So hée went and ſet hym downe, and I was called before him. As ſoone as I came, then ſtoode forth M. Tyrell, & preſented a roule, in the which were certayne articles (as hée Doctour Barnes is accuſed of contention, ſedition and hereſie. ſayd) gathered out of my ſermon, of yt which ſome of them, ſayde hée, were contentious, ſome were ſedicious, ſome were ſklaunderous, and ſome were hereticall. When hée had thus ſpoken, Then ſayd I to hym, Good M. Tyrell, wyll you preſent any of theſe articles as hereſye? At this word ſpake yt vicechauncelour to mée, good mayſter doctour, let that paſſe. Wyll you bée content to ſubmyt your ſelfe? Then ſayd I where ſo euer I haue ſpoken againſt Gods word, or againſt the expoſition of holy doctours, I will bée content to bée reformed, and to ſubmyt my ſelfe. But with this was not doctour Rydlye, nor doctour watſon content, except I ſhould adde vnto it, If I had offended the lawes of the church. But at that I ſtopped, and ſayde, it was to large, for I knewe not, what they ment by the lawes of the church, nor I was no doctour of lawe. Wherefore I iudged it ſufficient for mée, to bée reported by Gods worde, & by the expoſicion of holy doctours. For that was my facultie. Thē the Ʋicechauncellour rekened, that it was ſufficiēt for mée. But we could not agree in a great ſpace, in this thing. Wherefore I ſayd I woulde agrée to all maner of lawes, yt were not gaynſt Gods worde, nor S. Aguſtine nor S. Hierome, nor yet againſt none of the foure doctours. So did it reſt yt day, at this poynt, and no more was handeled. For in this tyme was the whole body of yt vniuerſitie gathered togither, and knocked at the ſchoole doores, and ſaid, they would heare the examination, ſéeing the matter was manifeſt. And theſe few perſōs ſhould not take auctorite on them onely to here, and to determine ſuch cauſes. Than the Ʋicechauncelour ſent the bedell to the doore, requiring them to bée content, but they were the more moued, and knocked ſorer. So roſe the Ʋicechauncelour, and went hym ſelfe to the dore, & gaue them as good and as faire words as hée coulde. But the concluſion was, they woulde not departe, except they might heare this matter iudged, and as they ſayd, it apertained to learning. And they were the body of the vniuerſitie. So yt Ʋicechauncelour came backe agayne vnto The bodye of the Ʋniuerſitie ſtirred vp. vs all, and ſayde, wée muſt geue ouer this matter for the vniuerſitie is in a rumour, & ſo departed wée a ſunder.

Thē within two or thrée dayes after, was I cauled into Clare hall, to yt Ʋicechauncelours chamber, where were alſo the foreſayde doctours, gathered agaynſt mée. There did they entreate mée with good wordes for to bée cōtent to bee ordered after maſter Ʋicechauncelours councell, I did require, that maſter Ʋicechauncelour woulde indifferently heare mee, and myne aduerſaries togither, And then if I had ſayde any thing agaynſt learning, I woulde bée ordered at maſter Ʋicechaūcelours cōmaūdement. Thē ſayd they, that it was done for my profyt, that mayſter Ʋicechaūcelour did not ſit in iudgmēt. For (as they ſayd) they were all my frends, and woulde bée lothe that my matter ſhoulde bée heard in iudgemēt. For if there came any witnes againſt mée (as they were ſure there would) thē were I but loſt. I aunſwered, what witnes ſoeuer ſhould come to proue thoſe articles as they were layde againſt mée, I would proue them falſe. For I had preached openly, and many learned men were at my ſermon, and I doubted not, but they would teſtify the truth for both partyes. But then aunſwere was Here yee may note the courſe of yt Popes lawe. made mée, that if thre witneſſes came agaynſt mée, then would thrée and twenty not helpe mée, for that was yt courſe of the lawe. Then ſayde I: This is a pitious caſe, yt a man ſhall not bée reported indifferently by his audience, ſeing it was in the Ʋniuerſite. But by 2. or 3. falſe witneſſes. Wherefore I woulde abide the daū ger & let myne aduerſaries doe their vttermoſt. If I ſhall thus dye, I muſt bée content (ſayd I) I am no better then our maſter Chriſt. Then was there many wordes vſed, and many daungerous wayes ſhewed mée, to haue withdrawen mée from this purpoſe, but I did ſtād faſt in it. So they required mée to goe backe into a chā ber, & they communed togither ſecretly alone. And at yt laſt they ſent vnto mée the Ʋicechauncelour, which intreated mée very ſore, to bée content with their ordinaunce. For by his cō ſcience hée could not perceiue, but they were all my frendes, and intended to ſaue both my name and fame, which they could not doe (the lawe was ſo daungerous) onles I would followe their counſell. Then aſked I M. Ʋicechaūcelour, what they would that I ſhould doe. For truely (ſaid I) theſe articles were falſely, and vncharitably layde vnto mée Hée aunſwered, that there ſhould bée no ieoperdy A ſubtile. craftie, and popiſhe Chauncelour. in ye matter, and therfore I ſhould bée contēted to graunt thē. But vnto yt I would not agree in any wiſe. Wherfore I deſired hym to depart agayne vnto thē, and I would come, & make them a reſonable aunſwer, So came I in, making this proteſtation firſt.

Right worſhipful maiſters, I truſt you bee all my frend •• , and haue ſo A proteſtation. much charity in you, that you will not caſt mée away, onles you perceiue a great faute, and obſtinacy in mée, the which I truſt you ſhall not fynde, for I did neuer intende, to ſpeake, nor yet to boe, agaynſt Chriſts holy doctrine. Notwithſtanding, ſeing that yt lawe is ſo daungerous, as M. Ʋicechauncelour, and you haue tolde mée: Therfore I had rather put my ſelfe vnto your charitie, then to ſtande to yt daunger of the lawe. And for this purpoſe two of theſe articles that be layd vnto mée thus I aunſwer.

Theſe articles as they doe here ſtande, were neuer mine nor I neuer D. Barnes anſwere to the articles alleaged againſt him. intended to ſpeake them, as they bee here written. But neuertheles I doe graunt, yt here bée many of my words and alſo a great many of my ſētēces ye I did ſpeake. Wherfore I doe ſubmit my ſelf vnto you, deſiring you charitably to deale wt mée, & not to take my wordes to yt worſt ſence. Then made they mée to bée ſworne, to ſtande to ye Ʋicechauncelours determination. At that I ſtopped a great while, but at ye laſt I graunted to abide his determinatiō, if it were not agaynſt learning and charitie. And vpon this the Ʋicechauncelour aſſoyled mée, as they ſaid Ab excōmunicacione iuris. Now had Note here the crafti • and willy Foxes. they there ſtanding vnknowen vnto mée, a notary, which did make an inſtrament of all my agreementes. For I did not know, but yt they dealt with mée as frendes, and as priuate perſons. And this inſtrument made by the notary, was afterward preſē ted vnto the court, for witnes againſt mée, when I was brought béefore the byſhops. And as we were thus talking in yt Ʋicechauncelours chamber, The Ʋniuerſitie gathered togither, ſo that ye bodye of yt Ʋniuerſitie was there. And then ſent they vp certayne mayſters, and bachelours of diuinity to yt Ʋicechauncelour, requiring him that they myght bée admytted to here the examination of mée, in as muth as they had heard mée preach. Aunſwere was made agayne, that there was no ſuche matter in hand, but that they did deale with mée frendlye, to deuiſe an ende moſte to my profite. By the reaſon of the which congregation, we were compelled to departe a ſonder, as for that tyme. And ſo reſted ye matter ſtill, the ſpace of a moneth. In the which tyme, doctour watſon, and doctour Preſton, at the agréement of the Ʋicechauncelour, wente & wrote a reuocation, and made it of euery article by it ſelfe, making me in the reuocation to graunt yt articles, as they were layde againſt mée. Addyng alſo Note here the moſt falſe and • euiliſhe practiſe of the popiſhe cleargie. to euery article, that béecauſe ſome men had ſo vnderſtode mée, therefore I ſhould reuoke the article, as in the fyrſt article, where I had ſayde, after the mynde of S. Hierome, yt all dayes were of lyke vertue. They added, ye certaine men did take mée, ye I would haue no holy dayes. And therefore I muſt reuoke that article as hereſye.

Item where I had ſpoken in myns articles agaynſt the gorgious pompe, and pride of ſpirituall ornamentes. They did ad • e, yt certayne men dyd take out of my ſayinge, that I would haue no halowed chalices, nor veſtimentes, nor yet any ornameutes in yt church, And therefore I muſt reuoke that article, as hereſy. And ſo in euery one of my articles where they coulde expounde a word to an euell ſentence or els of malice, make any miſcheuous, or ſedicious ſaying, that layd they to mée, & would haue me reuoke it, as though it had béene my ſaying, and meaning. So there was neuer an article, but that was either hereticall, ſedicious, contentious, blaſphemous or els, pijs auribus offenſinus.

Moreouer, I had in yt ſame place a good frende, the which wrote the ſame reuocation priuely, as faſt for mée as hée did wright it for doctour Preſton. The which man is yet aliue. Nowe when I had this thing in wrytyng, I cauled into my chambre, an eyght, or tenne, of yt beſt learned men, yt were God to helpe his true preachers ſtyrreth vp ſome good men. in Cambryge, the which bée yet aliue, as farre as I know, ſauing maſter George Stafforde, and maſter Bylney. Of all theſe I aſked their counſell, what they thought beſt to doe, ſeing this reuocation was ſo vncharitably made, and thinges falſly layde vnto my charge, which were not in myne articles, nor yet could bée charitably taken out of them. They alſo concluded, that it was neither right nor conſcience, that I ſhould agrée to this reuocation. Wherfore afterward when the Ʋicechauncelour called me agayne afore doctour Rydley, doctour watſon, doctour Preſton and maſter Tyrell, and deliuered mée this reuocation in his chambre, which I ſhould rede openly yt ſonday folowing in S. Edwardes church, and ſhould ſaye neyther more nor leſſe, then was therin O cruell & mercyleſſe Papiſtes. written. Yea and ſhould alſo promyſe, that if I were afterward called forth by any hygher power ſpirituall, to bée content, and ſuffer all payne, & punyſhment, that hée or they ſhoulde lay vnto mée, Then would I not agrée in no wiſe to this determination, nor conſent to theſe condicions. For they were neyther agréeable to learning nor yet ſtanding with charitie.

There were certayne articles condemned for hereſie, that were as true as S. Iohns Goſpell. And charity would not, that I ſhould bee blamed for that thing, that I neuer ſpake, nor thought, but alonely malicious perſons dyd take out of my ſayinges falſe meaninges. Wherefore here was a greate tragedy among thē. For ſome ſayde, that I was periured, by yt reaſon I was ſworne to abide the determination of yt Ʋicechauncelour. And the other parte rekened, that my oth bound mée not, by the reaſon that it was ſo vncharitably made, the which was not their promyſe to doe: Yea ye Ʋicechauncelour hym ſelfe, thought it to extreme. So ye after many words ye the cōgregation of them was diſſolued, and I ſhould make an aunſwere within eyght dayes, what I would do Now in the meane ſeaſon, did maſter Tyrell ride to London, and founde ye meanes (by the reaſon that hée could not obtayne his mynd in the Ʋniuerſitie, for I ſayd I would appaele from the vicechauncelour, to ye whole body of the Ʋniuerſitie) that the Cardinal ſent downe doctour Capon, and a ſergeant of armes, called Gybſō, which did areſt mée in the Ʋniuerſitie, for to Barnes areſted by a Sergeaunt of armes. appere before your graces counſell. So was I brought Ʋp to London, ye Tweſday afore ſhroue Sondaye, and on the wedenſday at night after was I brought afore the Cardinall in hys gallery at weſtmynſter, which take & red all my articles quietly, tyl he came to the 6. There hée ſtopped and aſked mée, if a byſhop might haue any more Cities thē one. I aunſwered, yt a Byſhop was inſtituted to inſtructe, and teach the Cytie, & therfore hée might haue as much vnderneth him, as hée were able to preach and teach to. And to that mée thought S. Paule did agrée commaūdyng Timothe to ſet in euery Cytie a Byſhop. Wherefore I knew none other order but this.

Then ſayde hée: That in Paules dayes, a Citie was 6. or 7. myles long, beſide the ſubburbes and of that whole Cytye, was there but one Byſhop. So likewiſe now, a byſhop had but one Cathedrall ſée, and all the reſedue of the countrey, were as ſubburbes vnto it. To this I ſayde nothyng, for hée woulde heare mée no more, but returned and read forth ye articles, till that he came to the xxij. articles, where hée founde his pyllers, Cardinall greatly delighted and eſtemed his croſſes and pollaxes. and his pollaxes. And there hée ſtopped, and had a great diſputation with mée of them, as I haue written afore in my articles. So at ye laſt wée came ſo farre, that I ſayde, how theſe articles were vncharitably gathered out of my Sermonde. Than hée ſayd, you are defamed of hereſie. I anſwered, and ſayde: I truſt there is no good mā that knoweth me, which will ſuſpect mée. Hée ſayde, doe not you knowe that there is a rumour, how that you bée brought afore vs for hereſie? I aunſwered, that rumour is ſcattered by mine aduerſaries of malice, and not of any occaſion that I haue geuē. He ſayd, I beléeue that to bée true, but how will you purge your ſelfe: I anſwered, I wyll bée bounde to brynge vnto your grace xx. honeſt men, and well learned, of good name and fame, that ſhall depoſe for mée, how that I am not worthy of this infamy. Then hée ſayde, can you bring mée vi. or x. doctours of diuinitie, that wil ſweare for you, that you are neyther giltie, nor yet worthy to bée ſuſpected? I aunſwered, that it was not poſſible to bryng ſo many Doctours for mée, ſéeing there were no more but two at my Sermonde, and they belonged both to Byſhops. Wherefore I ſuppoſed they woulde not teſtifie wyth mée: But I woulde brynge as many honeſt men, as ſhoulde bée required, and they ſhoulde bée as well learned, and better then I, for to teſtifie wyth mée. But he ſayde, that woulde not helpe, for they muſt bée my péeres, after ye forme of the law. I ſayd, ye was impoſſible. Then ſayd hée, you muſt bée burned. I anſwered, that I truſted Nothyng els. to haue more grace, and fauour at hys hand. Hée ſayde, hée was ſworne to mayntayne the lawes of y• church, and therfore hée muſt follow ye forme of the lawe. Wherefore I ſhoulde take deliberation with my ſelfe, whether I woulde ſtande to the courſe of the lawe, or els ſubmit my ſelfe to his grace.

Now becauſe I had once ſubmitted my ſelfe to the Ʋicechauncelour, and I was thereby circunuented: Therefore, I thought I would now not bée ſo haſty in ſubmitting my ſelf: And therefore I aunſwered, that I woulde ſubmit my ſelfe to his grace, in any thing that coulde be proued agaynſt mée, that I had ſpoken, contrary to learning. He ſayd, that this was no ſubmiſſion. And I woulde graunt no more. So after much communication, hée concluded wyth mée, & ſayd, how that I was but a foole, & coulde not perceiue, how good hée was vnto mée. Wherefore ſéeing that I woulde bée reported by my déedes, therefore hée had ſigned xv. or xvi. Doctoures (ſayde hée) the which ſhoulde ye nexte day heare mée. And ſo the nexte day, which was on the Thurſeday before Feſtigam Sonday, was I brought into the Chapterhouſe of Weſtminſter, The maner of the examinatiō at Weſtminſter. where ſate ye Byſhop of Bathe, as principall iudge, and the Byſhop of ſaint Aſſe, the Abbot of Weſtminſter, the Abbot of Burye, Doctour Quarton, Doctour Allen, Doctour Stephen then ſecretary, with many moe, which I knew not. Then ſayd the Byſhop of Bathe: Syr you are defamed of hereſie: but I denyed the ſame. Hée ſayde, yée doe ſée what a multitude of people here is gathered to heare your examination, whiche muſt riſe of ſome fame? I ſayde, that I knewe no cauſe of that gathering, for I knewe neuer a man there, nor brought any man wyth mée, ſauing a childe of xiij. yeares.

Than ſayde hée, Dyd you neuer heare of any man, that you were accuſed of hereſie? Than ſayde I, Men may ſay their pleaſures, I can not let them, but it is no matter to mée as long as I am faultles.

Then ſayde hée, wée doe beléeue that you are faultles, but yet you muſt purge your ſelfe, and declare your innocency. I anſwered, to that I was content, and woulde bée reported by all men that euer knew mée, or heard mée. Well ſayde hée, that is wel ſaid. Now ſayde hée, bée there certayne articles deliuered vnto vs, agaynſt you, what ſay you to them? My deſire was to know myne accuſers. Nay ſayde Here ye may note the crafty iugglyng of the Papiſtes. hée, wée procéede after an other forme of the lawe, wherefore, what ſay you to theſe articles? I aunſwered, that they were vncharitably gathered agaynſt mée, wherefore I did deliuer certayne articles into the court, ſubſcribed with mine owne hande. As ſoone as they had them, than had they what they woulde, for I was nowe come in further daunger, then I wiſt of, for now muſt I néedes purge my ſelfe after their requeſt, or els reuoke all thinges that they had laide againſt mée, as though they had béene myne, or els I muſt néedes dye, after theyr lawe. The which thyng I than neyther knew, nor ſuſpected, And thys The more innocēt the ſooner trapped and condemned among the Papiſtes. hath béene the cauſe, that all maner of men, whatſoeuer they were that came afore them, were they neuer ſo good, nor innocent, muſt néedes bée heretykes, if they were not good vnto them, the which they were ſeldome, as their déedes hath declared.

But to come to our purpoſe, they enquired diuers queſtions of mée, nothing perteyning vnto mine articles: As whether a man might ſweare or not? And whether my Lord Cardinall were myne ordinarye iudge or not, wyth other lyke captious interogations, at the laſt they came to my firſt article, and inquyred of mée, if all dayes were alyke. I ſayde, after the mynde of S. Hierome, that all dayes were equall. Then aſked they mée, if wée ſhoulde kéepe any holy dayes? I ſayde, yes. And in this matter wée had a great diſputation, till at the laſt my Lord of Rocheſter came. And hée aſked mée if this commaundement, Sabatum ſanctifices, were a ceremoniall, or a morall precepte? I anſwered, that it was a ceremoniall, alleaging for mée S. Auguſtine. Thā Epiſt. c. xix ſayd hee, that I was not learned. But alwayes when they had aſked of mée a queſtion, and I had aſſoyled it, ſo that they neyther woulde, nor coulde abiecte any thyng agaynſt mée, than was I commaūded alwayes to ſtand a parte, And they layde their heades togither, till they had inuented an other captious queſtion. Than was I called agayne, and myne anſwere geuen, I was cōmaunded backe agayn. Thus they continued with me thrée dayes, in the which ſpace their Notary wrote a reuocation of all my articles, before the tyme that myne aunſwere was heard. And on the thyrde day after noone, about iij. of ye clocke, was there a greate long rolle offered vnto me for to read word by word as it there ſtode, and commaundement was geuen me by ye Byſhop of Bath▪ that I ſhould not ſpeake one word afore the people, more or leſſe, thē was written in the rolle, for if I did, hée would handle me well inough. So I required firſt to ſée what was writtē in the rolle, or I would graūt vnto it. Aunſwere was made, that if I would read it as it was written, well & good, if not, I ſhould ſtand to the ieoperdy. So I deſired them to know, if they had condemned any of my articles for hereſie.

They ſayd, yea. I aſked thē which it was. They ſayd they would not tell me more, then was writtē. I aunſwered, Alas my Lordes, ye truth is, that to my iudgement I haue ſpoken nothyng, but that ſtandeth with S. Auguſtine, with S. Hierome, and with other Doctours of holye Churche. Wherfore if it ſhall chaunce me thus to bée cōdēned, and not to bée taught: wherein, I can not tell what I ſhould preach in tyme to come. The Byſhop of Bathe aunſwered, that I ſhoulde take no care for that, for as for preachyng hée would prouide for me. But I ſhould alonly aunſwere, if I would read this rolle, or not. I deſired that Doctour Barnes forbydden preachyng. they would firſt pointe with their finger (if they wold not ſpeake it) which article they had condemned for hereſie, and I would bée bounde to proue it true by S. Auguſtine, or els by S. Hierome, or I would bée takē for an hereticke. To this ſaid the Byſhop of Bathe, that if S. Auguſtine, and S. Hierome were here, they ſhould ſtād to the determination of the Church. Ʋnto whom I ſayd, that the Church had ſo determined of S. Auguſtine, & S. Hierome, that if any other church determined agaynſt them, I would ſuſpect it. Well ſayth hée, If you will ſtand vnto them, doe. We are contēt, alonely tell vs whether you will read this rolle or not.

Then ſayd I. My Lordes, I beſéech you in the way of charitie, and for Chriſtes ſake, deale charitablye with me, & doe me no wrong. For S. Paule ſayeth, that you haue power geuen, to edifiyng, and not to deſtruction. Ʋery well, ſayd the Byſhop of Bath, ye néede not to feare. Here bée Note here the tyranny of the Papiſtes. to many witneſſes, that we ſhould oppreſſe you wrongfully. But ſayd hée, tell vs whether you will read this rolle or not? This is the thyrd tyme, & the laſt. Then ſayd I. I will not graūt to it, except I may firſt ſée it. Doe as it ſhall pleaſe you. At this they ſat all ſtill, wone looking on the other. Then the Biſhop of Bath commaunded me to departe aſide. So tooke they their counſell togithers. And at the laſt I was called agayne, and this was ſayd to me. Syr ye ſhall haue a man, that ſhall read it vnto you afore. Well ſaid I. I am content. And ſo one of their Notaries, a lay mā, was aſſigned vnto me, and we departed a litle aſide, & there hée began to read. The yeare of our Lord, ſuch a day of the moneth, was one Doct. Barnes conuented before the byſhops in Weſtminſter, for certeine articles, which were gathered out of a Sermonde, that hée preached in Cambridge, of the whiche, ſome of them bée ſclaunderous, ſome bée erronious, ſome bée contentious, ſome bée ſeditious, ſome bée fooliſhe, and ſome bée hereticall. When that hée came to this worde hereticall. I aſked hym, which of them were hereticall? Hée anſwered mée agayne, yée haue heard what my Lordes ſayth. I can make you no anſwere.

Alas ſayd I, ſhall I bée thus condē ned for an hereticke, and can not tell what is myne hereſie? Then ſayd hée, it belongeth not to me, ſpeake vnto them. Well ſaid I. Read no more. So went. I agayne before the Byſhops. And • ell downe on my knées, and deſired them for the better paſſion of Chriſt, that they would ſhewe vnto me, whiche article they condemned for hereſie, and then if I would not bée taught, they ſhould handle me after the forme of law. But to this the Byſhop of Bath aūſwered, & ſayd, I ſhould choſe whether I would read ye rolle, or els bée burned: ye one of both I ſhould doe. Thē ſayd I, Ieſus haue mercy on me, I wil ſurely not read it. That was the leſt. And ſo I deliuered it to them againe.

Then the other Doctours cryed vppon me, the one here, the other there, that I ſhoulde remember my ſelfe, and not to caſt my ſelfe awaye after this manner. For to read the rolle, ſaid they, was but a ſmall thing, and I was neuer the worſe mā. And I ſhould ſée that my Lord Cardinall ſhould bée good, & gracious vnto me, and they would all ſpeake for me, ſo that I ſuppoſed in very déede, that they would haue required no more of Grace with out deſeruyng. me, but for to haue read the rolle afore ye face of the world, that I ſhould not ſéeme to haue the victory agaynſt them all, which thing I did not greatly regarde. But in very déede, and if I had knowen, that there had beene ſo miſchieuous poyſon, tyranny, and cruelnes, in them, as I founde afterward. I would neuer haue read it, to haue dyed for it. But God bryngeth all thinges to paſſe at his pleaſure.

Now vpon this opinion that I had in them, and by the reaſon of theyr good wordes and pituous, that they ſpake vnto mée. I graunted to reade the roolle. But than when I woulde haue read it, the Byſhoppe of Bathe ſayd, it was to late. ſo was there a great diſputation betwéene them, vppon the matter: Till that Doctour Quarton ſayd, my Lorde it is not to late, for it is all in one ſeſſion, and in the tyme of one iudgement. But the Byſhop of Bathe (our Lord forgéeue him) ſought all ye meanes ye hée could, & vſed all maner of cruelnes to haue deſtroyed mée. Neuertheles, at ye laſt hée deliuered mée y• roole for to reade. Thē was all ye people y• ſtoode there, called to heare me. For in ye other iij. dayes, was there no man ſuffered to heare one worde that I ſpake. So after their commaundement that was geuen mée, I red it, adding nothing to it, nor ſaying one word, that might make for myne excuſe, ſuppoſing that I ſhould haue founde the Byſhoppes the better.

After this, I was commaunded to ſubſcribe to it, & to make a croſſe on Note here what croſſing & toſſing y• Papiſtes vſe. it. Then was I commaunded to goe knéele downe before the Byſhop of Bathe, and to require abſolution of hym, but hée woulde not aſſoyle mée, except I woulde firſt ſweare, that I woulde fulfill the penaunce, that hée ſhoulde enioyne to mée. So did I ſweare, not yet ſuſpectinge, but the • e men had had ſome cromme of charitie within them. But when I had ſworne, then enioyned hée mée, that I ſhould returne that nyght agayne to pryſon. And the nexte day, which was Faſtingam Sonday, I ſhould doe open penaunce at Paules. And that the worlde ſhoulde thynke that I was a marueylous haynous heretyke, the Cardinall came the next day with all ye pompe and pride, that hée could make to Paules church, and all to bring mée poore ſoule out of conſayte, And moreouer were there commaunded to come all ye byſhops, that were at London, and all the abbots dwelling in London, that dyd weare miters, in ſo much that the prior of S. Mary ſpittell, and an other moncke, which I thinke was of Tower hill, were there alſo in their myters.

And to ſet the matter more forth, & that the world ſhould perfectly know & perceiue, that the ſpirituall fathers had determined my matter ſubſtancially, The byſhop of Rocheſter muſt preach there the ſame day, and all his The glori • us aſſembly of the papiſtes. ſermon was agaynſt Lutherians as though they had cōuicted me for one: The which of truth, and afore God, was as farre from thoſe thinges as any man could bée, ſauing that I was no tyrāt, nor no perſecutour of Gods worde. And all this gorgyous faſing with myters and croſtaues, abbotts, and priors were done, but to blinde the people, and to outface mée. God amend all thinges that is amyſſe. I had béene well content to haue ſuffered all theſe thinges, ſo I might haue come to a charitable end. But I muſt returne agayne after this to priſon, & there remayne, tyll my Lord Cardinals farther pleaſure. The which pleaſure, I did abide fyrſt and laſt▪ 2. yeares, and thrée quarters & yet could neuer bée at any poynt with thē. For I ſent vnto y• byſhop of London that was then, certayne worſhipfull men The Cardinall had put the matter to hym. of the Cyty of Lōdon, whoſe names bée theſe. Mayſter Lambert, which hath béene Maior, M. Raynold, which hath béene ſhreue, M. Palmer, M. Petyt, M. Iones, and M. Pernell. And deſyred theſe men in the way of charitie, to goe to the Byſhop of London, and to deſire him to bée good and gracious vnto mée. And if I had offended, I would bée glad to make amends, aſmuch as hée ſhould reaſonably require of mée. Deſiring hym to ſhew thē, what hée would of his charitie require me to doe, & they for to bée bound vnto hym, ye I would kéepe it.

This they dyd. But what aunſwer ye they had of hym, they bée men aliue for the moſt part, they can tell. And amongſt all other, maiſter Petit ſayd vnto the byſhop: Alas my Lorde it is a petuous caſe. If a man come in the daunger of your lawe, there is no remedy to helpe hym out. Yes ſayd • the byſhop. What is that ſayd maiſter Petyt? This is a yong man, & hath good frendes, which would bée right lothe to haue him caſt away. wherefore if there bée any remedy, deuiſe you it, and we wil bée bound for him. At this the byſhop was aſtonyed, and ſayde at the laſt, that hée would ſpeake to my Lorde Cardinal for mée. Then theſe mē offered him to goe with him and to bée bounde for mée. Hée ſayde it ſhould not néede: But neuertheles hée ſpake ſo vnto them, or they departed, God ſaue me from ſuch ſpeaking. that whē they came home, there was not one of them, that durſt geue mée ſo much bread & meat as hée durſt geue his dog, nor yet ſpeake one word to mée. Immediatelye after this, the byſhop founde ye meanes, that I was ſent to northāpton, there to remayne as in a perpetuall priſon.

Thus moſt gracious prince haue they handled me your poore Oratour. I beſeche your highnes, to bée good and gracious vnto mée, & iudge, if this bée charitable dealyng, thus to cōdemne mée for an heretyke & not to ſhew mee the poynt wherefore. But euen with a violent tyrannye, to compeil mée to doe, & confeſſe what they will, or els to bée put to death. And if there bée any of them yet, ye will come forth, and proue any of theſe articles hereſye, I will not refuſe to ſuffer any payne, that your grace ſhall iudge me worthy. Thus our Lord Ieſus Chriſte preſerue your noble grace euermore

Amen.

Onely fayth iuſtifieth before God.

NOw, if your grace doe not take vppon you, to heare the diſputation, & the probation of this article out of the groūd of the holy Scripture, my Lordes the Biſhops will condēne it, afore they read it, as their maner is to doe with all thynges, that pleaſeth them not, and which they vnderſtand not: and then crye they, hereſy, hereſie, an hereticke, an hereticke, hée ought not to bée heard, for his matters bée condemned by the Church, & by his holy fathers, and by all long cuſtomes, and by all maner of lawes.

Vnto whom, with your graces fauour, I make this aūſwere. I would know of them, if all theſe things, that they haue reckened, can ouercome Chriſt, and his holy worde, or ſet the holy ghoſt to ſchole? And if they can not, why ſhould not I then bée heards that doe require it in the name of Chriſt? and alſo bryng for me his holy worde, & the holy fathers, which haue vnderſtand Gods worde as I doe? Therfore though they will not heare me, yet muſt they néedes heare them. In holy Scripture, Chriſt is nothing els, but a Sauiour, a redéemer, a iuſtifier, & a perfect peace maker, betwene God, and man. This teſtimony dyd ye aungell geue of him in theſe wordes. Hée ſhall ſaue his people from theyr ſinnes. And alſo S. Paule, Chriſt is Math. 1. 1. Cor. 2. made our righteouſnes, our ſatiſfaction, and our redemption. Moreouer Eſay. 53. the Prophet witneſſeth the ſame, ſaying: For the wretchednes of my people, haue I ſtriken him. So that here haue we Chriſt with his properties.

Now, if we wil truly cōfeſſe Chriſt, then muſt we graūt with our hartes, that Chriſt is all our iuſtice, all our redemption, Chriſt is all in all. all our wiſedome, all our holynes, all alonely the purchaſer of grace, alonly ye peace maker betwéene God and man. Briefely all goodnes that we haue, ye it is of hym, by him, and for his ſake onely. And that we haue néede of nothyng towardes our ſaluation, but of hym onely, and wée deſire no other ſaluatiō, nor no other ſatiſfactiō, nor any helpe of any other creature, eyther heauenly or earthly, but of him onely, for as Saint Peter Actes. 4. ſayth, there is no other name geuen vnto men, wherein they muſt bée ſaued. And alſo S. Paule ſayth, by hym Actes. 13. are all that beléeue iuſtified from all thynges. Moreouer S. Iohn witneſſeth 1. Iohn. 2. the ſame, in theſe wordes. Hée it is, that hath obtained grace for our ſinnes. And in an other place. He ſent 1. Iohn 4. his ſonne to make agréement, for our ſinnes.

Now my Lordes, here haue you Chriſt, and his very nature full, and whole. And hée ye denyeth any thyng, or any part of theſe thyngs, or taketh any part of them, & applyeth them, or geueth ye glory of thē to any other perſon, then to Chriſt onely, the ſame mā robbeth Chriſt of his honour, and denyeth Chriſt, and is very Antichriſt. Wherfore my Lordes, firſt what ſay you to this? and vnto the propertyes of Chriſt? If you graunt them, thē are we at a poynte. For they proue that fayth in Ieſus Chriſt, onely iuſtifieth afore God. Secondarily, if you denye if (as I am ſure you will, for you had leuer deny your Créede, thē graūt it.)

How can you thē auoyde, but that you bée the very Antichriſtes? of whō S. Iohn ſpeaketh? For now haue we tryed your ſpirites, that they bée not 1. Iohn. 4. of God, for you deny Chriſt. That is, you deny the very nature, & the propertie of Chriſt. You graunt ye name, but you deny the vertue. You graunt that hée deſcended from heauen, but you deny the profite thereof. For hée deſcended for our health, this denye you, and yet it is your Créede. You graunt, that hée was borne, but you denye the purpoſe. You graunt, that The Papiſtes deniyng onely fayth to iuſtifie denye the nature of Chriſt. he is riſſen frō death but you deny the profit therof for hée roſe to iuſtifie vs. You graūt, that hée is a Sauiour, but you deny, that he is alonely yt ſauiour. I pray you wherfore was hée borne? to iuſtifie vs in part? to redéeme vs in part? to doe ſatiſfaction for part of our ſinnes? ſo ye we muſt ſet a payr of old ſhoes, a lompe of bread, & cheeſe, or a louſie gray coate to make ſatiſfactiō, for yt other part? Say what you will, if you geue not all, and fully, & alonely to one Chriſt, thē deny you Chriſt, and the holy ghoſt. And S. Iohn doth declare you to bée contrary to Chriſt. This may alſo bée proued by a playne Scripture of the holy ghoſt, which is this. No man in heauen, nor in earth, neither vnder the earth, was able to open the booke, or to looke on ye booke, till the lambe came, vnto whom the ſeniours ſpake, on this maner. Thou Apoc. 5. art worthy to take yt booke, & to open the ſeales therof, for thou waſt killed, and haſt redéemed vs by thy bloud.

How ſay you to this my Lordes? In heauen was there none founde, neither by the aungels, nor yet by the Chriſt onely hath wrought our redēption. ſeniours worthy to open the booke, but Chriſt onely. And will you finde, that they could not finde? will you ſet an helper to Chriſt, whō they ſet alone? But I pray you tel vs what bée ſhall bée. All the world knoweth, that they hée good workes. But now, from whēce come your good workes? whether from heauen? or out of the earth? or frō vnder the earth? If they were in any of theſe places, where were they when the aungels, and the ſeniours ſought them? Haue you founde them? whom they could not finde? but let this paſſe. I praye you, what will you lay for your good workes? or by what title will you bryng them in, to ioyne them with the lābe in openyng of the booke? The ſeniours haue layd for them, that the lābe alonely was worthy to opē the booke, becauſe hée was ſlayne, and redéemed them with his precious bloud. Now what cauſe laye you for your good workes? The lābe hath alonely dyed for vs? The lambe hath alonely ſhed his bloud for vs? The lambe hath alonly redéemed vs? Theſe things hath Chriſt is our onely redemer & iuſtifier. hée done alone? Now if theſe bée ſufficient? then hath hée alone made ſatiſfaction, and is alonely worthy to be our redéemer, and iuſtifier.

Moreouer, they that bée in heauen confeſſe, that this lambe is alonely worthy to redéeme them. Bée your workes better then theirs? or cā your workes helpe them? If they can? then is not the lambe alonely worthy to redéeme them. Moreouer, the ſeniours fall downe before the lambe, geuyng him alonely prayſe. And ſhall your good workes ſtande vp by the lambe? Then bée they better then the ſeniours. But let vs proue this thyng by open Scriptures. S. Paule tooke ſo great labours to proue this article, as hée neuer tooke in any other, & all becauſe hée would make it playne, and ſtoppe the mouthes of the agayneſayers. But all this will not helpe them, that haue not the ſpirite of God. Neuertheles, we will by Gods fauour, doe the beſt we can to confounde the crooked enemyes of Chriſtes bloud, & thoughe we can not make them his frendes, yet at the leſt we will ſo handle them, that they ſhall bée aſhamed openly ſo to ſpeake agaynſt him, as they haue done longe tyme, and ſo will we handle them (by Gods helpe) that all the world ſhal know, that they glory in Chriſtes name, and by hym bée they alſo ſo high promoted in this worlde, that they can not bée higher, And yet deſerue they of Chriſt, worſt of all men.

But let vs goe to our purpoſe. S. Paule ſayth: All men bée ſinners, and wante the glory of God, but they are iuſtified fréely by his grace, thorough Roma. 3. the redemption that is in Chriſt Ieſu. What is this that all men haue ſinned, yea and are iuſtified fréely? How ſhall a ſinner doe good workes? How can hée deſerue to bée iuſtified? what call you fréely? if there bée any deſeruing leſſe or more, then is it not fréely. What call you by his grace? if it bée any part of works, then it is not of grace. For as Saint Paule ſayth: Then grace were not grace. Here Roma. 11. can bée no euaſion, the wordes bée ſo playne. If you bring in any helpe of workes, then for ſo much is not our redēption fréely, nor yet is it of grace, as concerning the part that commeth of works, but partly of workes, and then doe you deſtroy all Saint Paule and his whole diſputation. For hée Faith with out workes iuſtifieth. contendeth agaynſt workes, & clearely excludeth workes in iuſtification, and bryngeth in grace onely. Nowe, that that is excluded in the whole by contention, can not bée brought in, in parte to the cauſe. This is open in his wordes, where hée ſayth: Where is now thy reioyſing? It is excluded. By what lawe? by the lawe of workes? Nay, but by the lawe of fayth. We doe iudge therfore, that a man is iuſtified by fayth, without yt workes of the lawe. Heare you not, that the gloriation of workes is excluded? and Roma. 3. yet will you boaſte your workes? Heare you not playnely S. Paules ſentence, that iudgeth clearely wyth fayth, and agaynſt all workes? How can this bée auoyded?

Is it not cleare? What can bée aunſwere to it? Is not thys Paules propoſition, that hée tooke to prooue, faith onely iuſtifieth? It were but loſt labour for Paule to proue that workes did helpe to iuſtification, For that the Iewes did graunt, and required no more, but that workes might not bée clearely excluded. They were Chriſtened, and content to receiue Chriſt for their ſauiour, but not onely, and alonely. This was the contentation. In ſo much that they gloryed agaynſt the Gentiles, which had no maner of workes, and for that diſpiſed them, as people vnworthy to bée iuſtified.

But paraduenture here wyll bée A crafty & ſubtile euaſion. ſayde, that Paule condemneth the workes of the olde lawe, but not the workes of the newe lawe. Are you nowe ſatiſfied in your conſcience? Thinke you, that you haue well aſſoyled S. Paules argumēt? Thinke you, that this is ſufficient to auoyde Saint Paule, that hath takē ſo great labour to prooue this cauſe? Thinke you, that you ſhall bée thus diſcharged afore God? If you doe, then goe boldly into the ſtraite iudgement of God with this euaſion, and doubt you not but there ſhall you finde S. Paule as ſtifly and as ſtrongly againſt you, and your newe workes, as euer hée was agaynſt the Iewes, and theyr olde workes: And if hée did condemne the works of the law, that were inſtituted by the mouth of God, and the beſt workes that euer were? Thinke you that thoſe workes that you haue inuented, ſhalbe there alowed?

Briefely, what workes can you All good woorkes are co • teyned in the law of God doe, or excogitate (that bée good) which bée not in the olde lawe? and of the olde lawe? Ergo, hée ſpeaketh of all maner of workes, for the lawe includeth all workes that euer God inſtituted. The higheſt, and the beſt, and moſt of perfection of all workes bée, Opera decalogi, the workes of the ten Commaundementes. And theſe bée the workes of the olde lawe, and can not iuſtifie, after your owne ſaying. Nowe what workes haue you of the nowe lawe, other then theſe? or better then theſe? Our mayſter Chriſt ſheweth, that in fulfilling ij. of theſe Commaundementes, bée all workes included. What workes then bée of the newe lawe, that were not commaunded in the olde? Paraduenture you will ſay: All thoſe workes that Chriſt ſpeaketh of in the v. of Math. bée of the newe lawe, and not of the olde. For Chriſt ſayth, I ſay vnto you: He that calleth his brother foole, or that looketh on a woman to deſire her, and ſuch like, doth offend. Theſe ſéeme to bée workes of Chriſt, and not of Moyſes. Ergo, there bée works of the newe lawe, that were not cō maunded in the olde, and againſt thē diſputeth not S. Paule, ſay yée.

To this I aunſwere that our maiſter Chriſt doth there reprooue yt falſe interpretation, that the Scribes and Pharyſies did ſet to the lawe, but hée teacheth no newe workes, nor is no geuer of any newe lawe. For Saint Iohn ſayth: The lawe is geuen thorough Iohn. 1. Moyſes, but grace and veritie came by Ieſus Chriſt. Hée is the géeuer of grace and mercy, as all the prophetes teſtifieth, and not an other Moyſes. And therfore to purchace vs fauour, hée dyed on the croſſe, and ſo Chriſt ſuffered for our ſinnes. did not Moyſes: But hée commaundeth vs to doe this, and doe that. But Chriſt ſayth, hange thou on my doing, & beléeue thou, that I haue done for thée, for thée, and not for mée.

Now to our purpoſe, Chriſt I ſay doth interprete, and declare the olde lawe agaynſt the Scribes and Pharyſes, which learned, that the lawe was fulfilled and content wyth outwarde workes, and that was their iuſtification. This falſe doctrine doth our mayſter Chriſt reprooue: And ſayth, that the lawe doth require a pure and a cleane hart, and will haue hys workes fulfilled out of the hart, and not alonely wyth hand, and ſéete, and toothe, and nayle, as the Pharyſes ſayth, and teacheth. So that our mayſter Chriſt teacheth no new workes, but alonely expreſſeth the vertue of the olde lawe. And thus doth holy Doctours declare this v. chapiter of Math. and ſpecially S. Auguſtine. Wherfore out of that place cā not bée Auguſt. in ſer. Domini de monte. Exod. xx. & Leuit. xix. prooued, that there bée certayne workes of the new law, that were ueuer commaunded in the olde.

Moreouer, looke in the olde lawe whether theſe thinges bée forbidden, or commaunded, and you ſhall finde that the wordes of the law, and Chriſtes expoſition doth agrée. So that our mayſter teacheth no newe thyng, nor yet any newe workes. But now graunt, that there bée certayne workes of the new lawe, which bée not of the olde: yet haue you not, nor cā not prooue that thoſe ſhall iuſtifie? For there can bée no more goodneſſe in workes, then were in workes of the olde lawe, for they were to Gods honour, What goodnes is in good workes. and to the profite of our neighbour. What goodnes can works haue more? And yet you graunt, that they can not iuſtifie. How then ſhall your newe workes iuſtifie? Bleſſed Saint Paule diſputeth agaynſt them that were Chriſtened, and had both workes Galat. 2. of the olde lawe, and alſo of the newe. And yet concludeth hee, that Chriſt alonely was their iuſtifier. Marke his argument, if righteouſnes cōmeth of the law, then is Chriſt dead in vayne: As hée woulde ſay: if the lawe helpe to iuſtifie (for that was the opinion of the Iewes) then is not Chriſt alonely your iuſtifier. If hée be not your iuſtifier alonely, then is bée dead in vayne. How will S. Paule proue this conſequent? On this maner: Eyther Chriſt doth thys thyng alone, or els hée is dead in, vayne, for hée will haue no helper. Thys muſt néedes bée the meaning of hys argument there.

Now will I take this argument, of S. Paule, and likewiſe diſpute agaynſt your newe woorkes. If newe woorkes doe helpe to iuſtifie, then is Chriſt deade in vayne. But Chriſt is not dead in vayne. Ergo new workes doe not helpe to iuſtify. The firſt part is Paules, The ſecond you graunt. Therfore the third muſt •• edes folow But let vs ſée how S. Paule proueth this prepoſition by an example, not of the olde lawe as though hée diſputed alonely agaynſt the works of the ould lawe, But by that holy and excellent Patriarch Abraham, whō no maner of workes coulde iuſtifye, but fayth onely. Thynke you yt S. Paule doth ſpeake here of the workes of the ould Rom. 4. lawe? nay doubtles. For how could Abrahā doe yt works of lawe, & there was no lawe geuē. 400. & 30. yeares after? wherefore S. Paule conſtrayneth Galat. 3. you to conclude, that no maner of good workes, (though they bée ſoe good as Abrahams workes) can helpe to iuſtificacion.

Note alſo S. Paules argument. Abrahā was inſtified ſo many yeares before yt lawe was geuen. Ergo (ſaith hée) the lawe doth not iuſtifie. So like wiſe diſpute I agaynſt your newe workes. Men were ſufficiently, and perfectly iuſtifyed alonely by fayth, afore any new workes were geuen, or preached. Ergo, the workes of yt new lawe doth not iuſtifie of neceſſitie. The anticedent I proue thus. Abraham, Iſaac, Iacob, and Iohn Baptiſt, and all the holy prophetes were perfectly iuſtified, afore any new workes (as you take new workes) were ſpoken of. Ergo, men were ſufficiently iuſtified, alonely by fayth. If Saint Paules argument conclude, ſo muſt mine alſo. Wherefore ſay what you can, Here ſtandeth holy S. Paule ſtifly, and ſtrongly for mée, and againſt you and ſayth: That we bée fréely, and alonely iuſtified by fayth, without all maner of works. But let vs ſée what S. Ambroſe ſayth to this text. They are iuſtified fréely, for they doing nothing, Ambro. ad Rom. 3. nor nothing deſeruing, alonely by fayth are iuſtified by the gift of God. &c. Here you not, ye men working nothing at all, nor nothing deſeruyng, are iuſtified by fayth onely? yea and fréely? you were wonte to cry for Sola, ſola, ſola, onely, onely, onely. Here haue you him, and to helpe him you haue alſo gratis, that is to ſaye, fréely, and alſo dono Dei, that is to ſay the gyft of God, and Nihill operantes, that is as much as working nothing at all. If theſe words, doe not exclude workes, and alowe fayth onely, I can not tell what words will doe it? graūt theſe wordes, and I will bée content.

I will alſo bring you Origyne on this ſame text, whoſe words bée theſe. Orig. ad Ro. lib. iij. cap. iij. Paule ſayth, that the iuſtification of fayth is alonely ſufficient. So that if a man doe beléeue onely, hée is iuſtified, though there bée no workes done of hym at all. By fayth was the théefe Fayth onely and alone iuſtifieth. iuſtified, without the workes of the lawe. For our Lorde did not aſke him what hée had done? nor did looke for any workes of him? but did accepte him all onely, for cōfeſſing of Chriſt. It foloweth. Wherfore a man is iuſtied by fayth, Ʋnto whom, as concerning iuſtification the workes of ye law helpe nothing. &c. What ſay you to Origine? that ſayth how men bée iuſtified, though they doe no good workes at all, for workes doe help nothing to iuſtification, but fayth onelye? Bée not theſe plaine words? Graunt theſe wordes, and we will aſke no more of you. Here haue you alſo, Sola, ſola, ſola. So ye you néede not cry no more for Sola. Alſo Origine bringeth an opē example of the théefe, that no man can deny. Who can haue leſſe good works then a théefe? which is neither good before God nor man, So yt all ye worlde may ſée, that this is no new opinion, ſéeing that the ſcripture, and alſo holy doctours doth teach it. Alſo S. Paule in the 9. chapter bringeth in the Gentyle, Roma. 9. which knoweth nothing of God, nor hath done any good works, but cō trary blaſphemed God & his name, & hath alwayes lyued in Idolatrye, and béene an vtter enemy vnto al goodnes.

Hée bringeth in alſo the Iewe full of good workes of the law which hath alſo great zeale vnto God, and to his workes, yea & of that Paule beareth hym witnes. Briefelye, hée bringeth in for him ſuch a Iewe, that no man can complaine of, but is full of good workes. Yea take all the beſt of the Iewes togither, (for it were madnes of Paule to ſpeake of the damnable Roma. 10. Iewes, that were open wretches & damned by the iudgment of the lawe) with all their good workes, and yet S. Paule doth exclude them, & repelleth them clearely from iuſtifycation, with all their good zeale, and with all their good workes, and concludeth with playne wordes, that the gentyl, which is full of damnable wordes, and had neither zeale, nor loue vnto goodnes, is iuſtified by fayth onely.

Theſe bée S. Paules wordes: we Roma. 9. ſay, that the Gentils, which folowed not righteouſnes, haue obtayned righteouſnes. I meane ye righteouſnes, which cōmeth of faith. But I ſraell, which foloweth the lawe of righteouſnes, could not attayne vnto righteouſnes. Wherefore? Becauſe hée ſought it not by fayth, but as it were by the workes of the lawe. Bée not theſe playne wordes? That the Gentiles, which folowed no righteouſnes nor had any minde therunto, are iuſtified fréely by fayth? Is not here Sola fides, only fayth? Moreouer, the Iew We can neuer attayne to ſaluation but by faith in Chriſt. is reprooued with all zeale, with all his loue, with all his ſtudye, and with all his good workes. Is not this a merueylous thing? yes verely, And ſo merueilous, that you ſhall neuer vnderſtand it, without you beléeue. But peraduenture here ſhall bée ſayd, that the good woorks of the Iewes dyd not profite thē, becauſe they had no faith: But if they had had faith, then would they haue holpen to their iuſtificatiō.

To this I make anſwere, Trouth it is, good workes did not profyte the Iewes, for lacke of fayth. But this is falſe, That workes ſhould haue holpen to iuſtification, if they had had fayth. For S. Paule proueth clerely that good workes helpe nothynge to iuſtification, nor euell workes let not the iuſtification, yt commeth by fayth. And this hée proued by the example of the Gentyll, which had no good workes, but all damnable workes, & yet is iuſtified by fayth. Moreouer, the Iewe had yt zeale of God, and all manner of good workes wt all things that the world cā deuiſe, yea & alſo S. Paule ſpeaketh of the Iewes yt were Chriſtened, & all this could not helpe. Wherfore no maner of works, whether they bée in fayth, or out of faith, can helpe to iuſtifye. Neuertheleſſe workes hath their glory, and reward. But the glory, and prayſe of iuſtificacion, belongeth to Chriſt onely. Alſo S. Paule proueth playnely in theſe wordes, that workes haue no place Roma. 4. in iuſtification: To him that worketh is the rewarde not geuen of fauour, but of duetye: To hym that worketh not, but beleueth on hym, that iuſtifieth Fayth is accompted for righteouſnes. the wicked man, is fayth coūted for righteouſnes.

How thinke you by theſe wordes? bée they not opēly agaynſt all workes? Sayth hée not, yt iuſtification is imputed vnto him yt worketh not but alonly beléeueth in hym, ye iuſtifieth ye wicked mā? I pray you what good works doth the wicked mā? Marke alſo how hée ſayth, that righteouſnes is imputed vnto him. Ergo, it is not deſerued. For that that is deſerued, is not imputed of fauour, but it muſt bée geuen of duety. How thinke you? Is not this Sola fides, onely fayth? You know that there bée but workes, and fayth that doe iuſtifie? And S. Paule excludeth workes clearely. Ergo, fayth alone remaineth. But peraduenture you will ſay, ye workes with fayth doe iuſtifie. Neuertheleſſe of méekenes, and lowlynes, & auoyding of all boaſt of goodnes, you wil geue all yt glory to fayth, as vnto yt principal thyng, & without the which, no workes can helpe.

Notwithſtāding workes bée good, and helpe to iuſtification, thoughe of méekenes you will not know it. Is not this damnable hipocriſie? yea and that with God? which were intollerable, if it were with men. But how cā you proue by Scripture, that workes are worthy of any glorye of iuſtification? Is not this open lyeng on fayth to geue all to him, & yet (as you ſay) hée is not worthy of all? for workes bée worthy of parte. If fayth bée not worthy alone, confeſſe it openly, and gene workes his prayſe, and faith her prayſe, & ſay not one thyng with your mouth, and thinke an other in your hart. For God ſearcheth the priuities of hartes. Who hath required of you ſuch a méekenes? But I praye you how can workes helpe to iuſtification leſſe or more? when they bée neyther done, nor yet thought of? Who is iuſtified, but a wicked mā? which thinketh nothing of good works. But theſe méeke lyes, deſerue none aunſwere. Wherefore let vs heare what holy Doctours ſay, on this texte. To hym that worketh not. &c.

Saint Ambroſe ſayth on this maner: Ambroſi, It was ſo decréed of God, that after ye lawe, the grace of God ſhould require vnto ſaluation, alonely fayth. Which thyng hée prooueth by the example of the prophet, ſaying: Bleſſed is that man to whom God doth impute iuſtification, without workes. Hée ſayth, that they bée bleſſed, of whom God hath determined without labour, without all maner of obſeruation, alonely by faith, that they ſhal bée iuſtified before God. Bleſſed are they whoſe ſinnes bée forgeuē. Clearly they are bleſſed, vnto whom without labour, or without any worke, their iniquitios be remitted, and their ſinnes bée couered, and no maner of workes required of them, but alonely that they ſhould beleeue. &c.

Bée not theſe wordes playne? God hath decréed, that hée ſhall require nothyng to iuſtification, but fayth: And hée is bleſſed, to whom God imputeth iuſtification, without all manner of works, without all maner of obſeruations. Alſo their ſinnes bée couered, Sola fides iuſtificat. & no maner of works of penaūcered of them, but alonely to beléeue. Here haue you Sola fides, and Tantum fides, and here can you not ſay, that S. Ambroſe ſpeaketh alonely of workes of the law, but of all maner of works, of all maner of obſeruations, yea and alſo of penaunce. Peraduēture it will D. Wetherall. bee ſayd, as a great doctour ſayd once to me, that S. Ambroſe dyd vnderſtād it of young children, that were newly baptiſed: them their fayth ſhould ſaue alonely without workes. How thinke you? is not this a likely aunſwere for a great Doctour of Diuinitie? for a great Duns man? for ſo great a preacher? Are not S. Paule, and S. Ambroſe wel auoyded? and clerkely? But I made him this aunſwere, that this Epiſtle was written of S. Paule to the Romanes, which were men, and not children, and alſo the wordes of Scripture, ſpeake of the man, and not of the childe. And S. Ambroſe ſayth, bleſſed is that man.

But at this aunſwere, hée was not a litle moued, and ſware, by the bleſſed God, let Ambroſe, & Auguſtine, ſay what they will, hée would neuer beléeue, but that workes dyd helpe to iuſtificatiō. This was a Lordly word of a Prelate, & of a pyller of Chriſtes Churche. But what medlyng is with ſuch mad men. But yet peraduenture you will ſay, how that I take a péece of the Doctour, as much as maketh for my purpoſe. Notwithſtandyng hée ſayth otherwiſe in an other place, which I doe not bryng. What is that to me? yet is not my Doctour thus auoyded. For you cā not deny, but this is his ſaying, and vppon this place of Scripture, and this doth agrée with Scripture, or els hée doth expounde Scripture euill. Wherfore you muſt aunſwere to the ſaying of the Doctour in this place, for this is the place that is layd agaynſt you, and this is ye place, whereby other places muſt bée expounded. And if you dare deny him in this place, then will I deny him in all other places, by that ſame authoritie: then bée the holy doctours clearely gone. Neuertheles, holy Scripture ſtandeth openly agaynſt you, which if you deny, then haue I a cauſe to ſuſpect you. Wherefore take héede what you doe. But yet peraduenture will ye ſay, that I vnderſtand not S. Ambroſe, nor holy Doctours, as my Lord of Rocheſter ſayd howe I vnderſtode not Tertullian, hée had none other euaſion to ſaue his honour with. But this is not inough, ſo to ſay, but you muſt proue it, & other mē muſt iudge it, betwéene you and me.

Here haue I tranſlated a great many of their ſayinges into Engliſh, let other men iudge, whether I vnderſtand them or not. Go ye to the Latin. and let vs ſée what other ſenſe you cā take out. But my Lordes, remember that our God is alyue, whoſe cauſe we defende, afore whom I dare well ſay, you are already confounded in your conſcience, wherfore doubt you not, but that terrible vengeaunce han geth ouer you, if you repēt not, which whē it cōmeth, cōmeth, ſharpely. How are ye able to defend a thing, that you cā not proue opēly by holy ſcripture? Say what you will, your conſcience will murmour, and grudge, and will neuer bée ſatiſfied with mēs dreames, nor yet with tyranny. Thinke you that your lawes, and your inuentiōs can bée a ſufficient rule for Chriſten men to liue by? and to ſaue their conſcience therby? Thinke you, that your cauſe is ſufficiently proued, when you haue compelled poore men by violēce to graūt it? Then may we deſtroy all Scriptures, and receiue alonely your tyranny.

But my Lordes this matter is not righted by your iudgemēt, but by our maſter Chriſt, and his bleſſed worde: afore whoſe ſtrayte iudgement you ſhall bée iudged, and that ſtraytly. For when all your grace, all your honour, all your dignitie, all your pompe, and pride, briefly all that your hartes doe nowe reioyſe in, ſhall lye in the duſt, then ſhall you bée called to a ſtrayte rekening: It is no light game, nor no childes playe. Marke it well, for it lieth on your necke. But what nedeth me to looſe many wordes, for if you be halfe ſo full of grace, as you ſay you bée of good workes, then will you recken it better then I can moue you. But againe to our purpoſe. S. Paule proueth the iuſtification of faith onely, in theſe wordes. No man is iuſtified Gallat. 2. by the workes of the law, but by the faith of Ieſus Chriſt, and we doe beléeue in Ieſus Chriſt, that we may bée iuſtified, by the fayth of Chriſt, & not by the workes of the law?

Marke how hée ſayth, that no man is iuſtified by the workes of the law, no not S. Peter? Howe thinke you? doth not S. Paule exclude workes? & bringeth in alonely faith? yea and that the workes of the law, whiche were the beſt workes in the world, and hée beleeueth to bée iuſtified onely by the fayth of Ieſus Chriſt and not by workes, and that proueth hée in theſe Abacuc. 2. wordes of the Prophet: A righteous man lyueth by fayth. Here you not? how a righteous man liueth by faith? What call you liuing by fayth? If hée liue any part by workes, then lyueth hée not by fayth, but partly by workes. Thē is S. Paules probation vnperfite. But let vs ſée how your Doctours Athanaſius. Galat. 3. doe expounde this texte.

Now doth hée plainly ſhewe, that ſayth alonely hath the vertue in him The righteous man lyueth by fayth & not by workes to iuſtifie, and bringeth Abacuk ſaying: Of faith (and not of the law) ſhal a righteous mā lyue. Hée addeth, well afore God, for afore man peraduenture they ſhalbe reckened righteous, that ſticke to the lawe, but not afore God. &c. Here haue you Sola, onely. And alſo that this holy iuſtification is afore God, and after his iudgemēt, & not after mens iudgementes. Wherfore glory as much as you cā of your good workes. They can not alonely iuſtifie you, but alſo they bée of no valure, but damnable and very ſinne, if there bée no fayth. So farre are they from helping to iuſtification. Thys Aug. in prolo. Pſal. 31. doth S. Auguſtine witneſſe in theſe wordes. Thoſe ſame workes that bée done afore fayth, though they ſéeme vnto men laudable, yet are they but vayne, and I doe iudge them, as great ſtrength, and as ſwift running out of the way. Wherfore let no man coūt his good workes before fayth, where as faith is not, there is no good work, the intention maketh a good worke, but fayth doth guide thee intētion. &c. Here S. Auguſtine condemneth all Good workes without fayth are but ſinne. your good workes afore fayth, & ſayth that they bée nothing worth, but vain and thinges out of the way. How can ſuch thynges helpe to iuſtification?

Marke alſo how that your good intention (wherupon you boaſt, that you doe ſo many good workes by) can not helpe you, for hée is blynde, and knoweth not what to doe (though he ſtand well in his owne conceite) with out fayth, which is his guide. So that all thinges afore fayth, are but very blindnes. But as ſoone as fayth commeth, hée doth both iuſtifie, and alſo maketh the works good, which were afore ſinne But let vs ſée what Saint Barnarde ſayth of good workes. I doe abhorre (ſayth hée) whatſoeuer thyng is of mée. Except paraduēture Barnar. ſuper. Can. ſer. lxvq. that that be myne which God hath made me hys. By grace hath hée iuſtified mée fréely, and by that hath hée deliuered mée from the bondage of ſinne. Thou haſt not choſē me, (ſayth Chriſt) but I haue choſen thée, nor I found any merites in thée, that might moue me to choſe thée, but I preuented all thy merites. Wherefore thus by faith haue I maryed thée vnto me, and not by the woorkes of the law.

I haue maryed the alſo in iuſtice, but not in the iuſtice of the lawe, but in the iuſtice which is of fayth. Now this remayneth, that thou doeſt iudge a ryght iudgment betwéene thée and mée, Geue thou iudgment, wherein that I haue maried thée, where it is open, that thy merites dyd not come betwéene, but my pleaſure, and will, &c. S. Barnarde doth deſpiſe all hys good workes and taketh hym onely to grace, but you ſtycke partly to your good workes, and not onelye to grace. Had S. Barnarde no good workes to ſtycke to? Marke that. S. Barnarde is Gods child fréely by grace, which can not bée, if workes doe helpe leſſe or more. Was hée not a chriſtened man? Had hée no workes of the new law, Workes of the newe law. as you call them? I thinke yes. And yet hée ſayth, ye there was no merites, nor any goodnes, but that we were fréely choſen. Wherfore hée prouoked you, & all ſuch as you be to iudge righteouſly betwéene God and you, the which hath preuēted all your goodnes and that of his owne will, and of hys owne pleaſure. How can hée finde any goodnes, that preuenteth all goodnes? So that here haue you clearely, that good workes of ye law, or morall good woorkes (as you fayne) doe nothing helpe to iuſtificatiō afore God, for they bée preuēted of iuſtification.

This is alſo well proued by Saint. Auguſtines ſayinge. Wherfore theſe thinges conſidered, and declared after Aug. deſpiri. & lit. c • ▪ xij. the ſtrength, that it hath pleaſed God to geue vs, we doe gather, that a man can not bée iuſtified, by the preceptes of good liuing, that is, not by the lawe of workes, but by ye law of fayth, not by the letter, but by the ſpirite, not by merites of workes, but by frée grace. No man can bee iuſtified by ye lawe of workes, but by the law of faith in Chriſtes bloud. &c. Here you this? not by merites of workes, but by frée grace? what call you frée grace? but without al things, ſauyng gra • e? what call you not of workes, but y• workes helpe nothing. For if workes did helpe, then would hée not ſay, not of workes, but not of workes onelye, but part of workes, & part of faith, but hée excludeth workes fully & onely. Agayne the ſame thing, that purchaſeth vs remiſſion of our ſinnes, doth alſo purchaſe iuſtificatiō. For iuſtificatiō is nothing but remiſſion of ſins. Now fayth purchaſeth vs remiſſiō, Ergo, by faith we ar iuſtified.

Nowe that fayth doth purchaſe remiſſion of ſinnes, it is well proued by this article of our fayth, Credo remiſſionem peccatorum, I beléeue remiſſion of ſinnes, Now if I haue not this remiſſion for fayth, then fayth deceiueth mée, for I doe beléeue onely, becauſe I woulde haue remiſſion of ſinnes. What néedeth me to beléeue remiſſion of ſinnes, if I may deſerue it by workes? Alſo our mayſter Chriſt declareth openly, ye no manner of works what ſo euer they bée, can iuſtifye afore God. Theſe bée his wordes: whē Luke. 17. you haue done all thinges, that bée commaunded you, yet ſaye, that wee are vnprofitable ſeruauntes, If you bée vnprofitable, then bée you not iuſtified. And if you can not bée iuſtified, when you haue done all thinges, how will you bée iuſtified, When you doe in a maner nothing? and ſpecially of thoſe thinges, that bée commaunded you wherefore this is playne, ye our workes can not helpe vs to iuſtification. For whē we haue done all things yet we are vnprofitable. But let vs proue this by an open example. I put this caſe my Lordes (vnto you I ſpeake) that our noble prince would call you all before him, and ſay. My Lordes, ſo it is, that it hath pleaſed vs to cal you vnto the ſpiritual dignitie of Byſhops, & to make you of our counſell, and Lordes of our Realme, and alſo of our parlamēt. Now wold we know of you which of you all hath deſerued it, or reckeneth hym ſelfe worthy by his deſeruing, les or more of this dignity? What will you ſay to this? What will you aunſwere to the Kynges grace? Is there one amonge you all, that dare be ſo bolde as to ſay to the kinges grace, that he hath not geuen it vnto hym fréely, but that hée hath done the king ſo faythfull ſeruice that he was boūd to geue it vnto him? Yea, and that of his deſeruinge? If there were one that were ſo proude, as to ſay this, thinke you that ye kings grace woulde not laye to his charge, how that hée had not done halfe his duetie, but were rather bound, to doe ten tymes as much more, and yet the Kinges grace were not boūd to geue hym a byſſhopricke, for hée had done but his duetye, and not all that.

Now if your good workes, and all your faythfull ſeruice, bée not able to deſerue a byſhopryke, of the kinges grace, How will you bée able by your workes, to deſerue heauen, and iuſtification Good workes can not deſerue remiſſion of ſinne. before the king of all kynges? When you haue aunſwered to this, before the kinges grace, then come and diſpute with God, the iuſtification of your workes, and yet ſhall they bée farre vnlike. Wherfore I conclud of theſe ſcriptures, and of theſe doctours, that the fayth, that we haue in Chriſt Ieſus, and his bleſſed bloude, doth onely, and ſufficiently iuſtifie vs béefore God without the helpe of any workes.

And though ye all ſcripture bee no thing els but a holle probacion of this article (that is alonely a perfect commēdation, and a prayſe of Chriſt, and of his bleſſed merites, that hée hath deſerued for vs) yet will I paſſe ouer to bryng in any moe places. For they ye are not cōtēt with theſe ſcriptures, wyll not bée ſatiſfied, nor yet content to geue al onely glory to God, though I brought in all the newe teſtament. Yea Chriſt hym ſelfe could not ſatiſfie them, if hee were here, no nor yet though heauen, and earth and all creatures therin, were nothyng els, but probations of this article, it would not helpe. Wherefore I let ſuch infidels paſſe, and leue them to the iudgement of God, alonely certifieng them of this one thyng, that is infallible, how the day ſhall come, that it ſhall repent them, yea, and that ſorer then I can either write, or thinke, that they did not beléeue the leſt pricke of this holy article. But vnto our purpoſe. The very true way of iuſtification is The maner of iuſtification. this. Firſt commeth God, for the loue of Chriſte Ieſus, alonely of his mere mercy, and geueth vs fréely the gift of fayth, wherby we doe beleeue God, & his holy word, and ſticke faſt vnto the promiſes of God, and beléeue, that though heauen, and earth, and all that is in them ſhould periſh, and come to nought, yet God ſhall bée founde true in his promiſes, for this faythes ſake: bée we the elect children of God.

This is not ſuch a fayth, as men Fides hiſtorica. dreame, when they beléeue that there is one God, and beléeue that hée is eternall, beléeue alſo that hée made the worlde of naught, yea, and beléeue that the Goſpell is true, and all thing that God ſpeaketh muſt bée true, and fulfilled, with other ſuch thynges. This I ſay, is not the fayth that wée bée iuſtified by, for deuils and infidels haue this fayth, • and alſo wée may attayne to theſe thynges by ſtrength of reaſon: But the fayth that ſhall iuſtifie vs, muſt bée of an other maner of ſtrength, for it muſt come from heauen, and not from the ſtrength of reaſon. It muſt alſo make mée beléeue, Fides iuſtificans. that God the maker of heauen and earth, is not alonely a father, but alſo my father: yea, and that thorow the fauour that Chriſt hath purchaſed mée, from the whiche fauour, neither heauen, nor earth, tribulation, nor perſecution, death, nor hell, can deuide mée. But to this ſticke I Roma. 8. faſt, that hée is not alonely my father, but alſo a mercifull father, yea, and that vnto mée mercifull, and ſo mercifull, that hée will not impute my ſinnes vnto mée, though they bée neuer ſo great, ſo long as I hang on the bleſſed bloud of Chriſt Ieſus, and ſinne not of malice, but of frailtie, and of no pleaſure

Hée is alſo a lyberall father, yea, and that vnto mée liberall, which will not alonely promiſe mée all thynges, but alſo géeue them me, whether they bée neceſſary to the body or to ye ſoule. Hée is alſo not alonely lyberall, but myghty to performe all thynges, that hée promyſeth vnto mée. Briefely, this fayth maketh mée to hang clearely of God, and of his bleſſed promyſes made in Chriſt, and in his ſwéete and precious bloud, and not to feare death, nor any affliction, nor perſecution: nor tribulation: but to deſpiſe all theſe thynges: and not alonely theſe, but to deſpiſe alſo myne own lyfe for Chriſtes ſake.

Finally, of a fleſhely beaſt, it maketh The frutes of fayth. mée a ſpirituall man: of a damnable child, it maketh mée a heauenly ſonne: of a ſeruaunt of the deuill, it maketh mée a frée mā of Gods, both deliuered from the lawe, from ſinne, from death, from the deuill, and from all myſerie that might hurt mée. My Lordes, this is the fayth that doth iuſtifie, and that wée do preach. And becauſe it is geuen from heauen into our hartes by the ſpirite of God, therfore, it can bée no idle thing: But it muſt néedes do all maner of things, ye bée to the honour of God, and alſo to the profite of our neighbour: In ſo much, that at all tymes neceſſary, it muſt néedes worke well, & alſo bryng forth all good workes that may bée to the profite and helping of any man. But theſe workes bée not done, to iuſtifie the man, but a iuſt man muſt néedes doe them. Not vnto his profite, but alonely to other mens profites, euen as our maiſter Chriſt, ſuffered hunger, and thyrſte, and perſecution, and tooke great labours in preaching of his worde, yea, and alſo ſuffered death. All theſe thinges, I ſay, did hée not to further or to profite himſelfe, but for our merites, and for our profite. So likewiſe doth a iuſt man his workes. And as a good trée in tyme of the yeare, bryngeth An exāple how fayth bryngeth forth good workes. forth good Apples, not to make hym good, for hée is good afore, nor yet this apple is not to his profite, but vnto other mens, notwithſtanding, ye good nature that is in hym, muſte néedes bring it forth. So likewiſe, the iuſt man muſt néedes doe good workes, not by them to bée iuſtified, but alonely in them to ſerue his brother: for hée hath no néede of them, as concerning his iuſtification.

Wherfore now here haue you the very true cauſe of iuſtification, that is, fayth alonely: And alſo the very true way and maner of doynge good workes: And how that no man can doe good workes, but a iuſtified man, as our maiſter Chriſt ſayth: Eyther Math. 7. make the trée good, and then his fruite good, or els the trée euill, and his fruit euill: for a good trée muſt néedes bring forth good fruite, and a badde, euyll fruite. But now let mée aunſwere to the Scriptures, and to the reaſons that they bring to prooue that workes doe iuſtifie. Firſt commeth the fleſhly and dampnable reaſon, and ſhée Solutions and argumentes to the Scriptures. ſayth: If wée bée iuſtified alonely by fayth, what néede wée to doe any good workes? what néede wée to crucifie, or mortifie our fleſhe? for all theſe wil not profite vs, and wée ſhall bée ſaued though wée doe none of thē all. Thus did blinde reaſon diſpute with Saint Paule, when that hée had proued that Roma. 6. God of his mercy, had deliuered vs fréely from the damnable bondage of the law.

Anone hée iudged that he might do what hée would, for hée was no lōger vnder the law. To this S. Paule aū ſwereth, y• if wée obey vnto y• workes of ſinne, then are we the ſeruauntes of ſinne, & if we obey to the workes of iuſtice, then are we the ſeruauntes of iuſtice. So that if we truely haue that ſame fayth, that iuſtifieth vs, we ſhall deſire to doe none other workes but thoſe, that belong to iuſtification, not that the workes doe iuſtifie, but that we muſt néedes do theſe workes, as the very true frutes of iuſtificatiō, and not as the cauſe of iuſtification. Good workes are the frutes of true fayth. And therfore thoſe men, that will doe no good workes, becauſe they be iuſtified onely by fayth, bée not the childrē of God, nor the children of iuſtificafition. For the liuyng ſpirite of God is none authour of ilnes, nor of ſinne, but hée crieth in our hartes, Abbapater. And of that, is this a ſure, and an euident token, for if they were the very true children of God, they would bée the gladder to doe good workes, becauſe that they are iuſtified fréely. Therfore ſhould they alſo bée moued fréely to workes, if it were for no other purpoſe, nor profite, but alonely to doe ye wil of their mercyfull God, ye hath ſo fréely iuſtified thē, and alſo to profite their neighbour, whō they are bound to ſerue of very true charitie.

Take an example, here is a théefe, that is condemned by right, & the law A very good example. to bée hanged, whom the kings grace of his mercy, doth fréely deliuer from the gallowes, and geueth him his pardon. Now this théefe, thus deliuered, will not kéepe hym ſelfe a true man, nor doe thoſe workes, that belong to a true man to doe, but falleth agayne to ſtelyng, becauſe the kyng pardoned hym ſo fréely, and reckeneth that the kyng is ſo mercyfull, that hée will hāg no théeues, but deliuer them all of his mercy, without their deſeruing. Now how thinke you? wil ye king bée mercifull vnto this théefe, when hée cōmeth againe to ye gallowes? Nay truely, for hée was not deliuered for that cauſe, but for to kéepe hym ſelfe a true man.

Then commeth my Lord of Rocheſter, and hée ſayth, that fayth doth begyn a iuſtification in vs, but workes doe performe it, and make it perfite. I will recite his owne wordes. Per fidem initiari dicitur iuſticia ſolum, non •• ti. 2. autem conſummari, nam conſummata in ſticia non aliter quam ex operibus natis, & in lucem editis acquir • poteſt, opera conſummatè iuſtificant. Fides primum in choat. &c. What Chriſtened man would thinke, that a Byſhop would The Byſhop of Rocheſters vayne diſtinction. thus trifle, and play with Gods holy word? Gods worde is ſo playne, that no man can auoyde it, how that fayth iuſtifieth alonely, and now commeth my Lord of Rocheſter, with a litle, & a • ayne diſtinction, inuented of his owne brayne, without authoritie of Scripture, and will clearely, auoyde all Scriptures, and all the whole diſputation of S. Paule. But my Lord, ſay to me of your conſcience, how doe you recken to auoyde the vengeaūce of God, ſith you thus trifle, & deſpiſe Gods holy word? Thinke you, that this vayne diſtinctiō, will bée alowed afore Ieſus Chriſt? for whoſe glorye wée doe cōtēde & ſtriue? afore whom, we doe handle this matter?

I doe thinke verely, that your owne conſcience doth ſore accuſe you, for thus blaſphemyng the holy worde of God. Wherefore my Lord, for Chriſtes ſake remember, that you bée aged, and ſhall not long tary here, and theſe vayne diſtinctiōs that you haue inuented to the pleaſure of men, and to the great peruertyng of Gods holy word, ſhall bée to your euerlaſtyng damnation. And at the leſt wayes, if you feare not ye terrible vengeaūce of God, remēber the ſhame of ye world, & thinke not, that all men bée ſo mad, and ſo vnlearned, as for to bée deceiued by this triflyng diſtinction, ſeyng that the worde of God is ſo playne agaynſt it. Doth not S. Paule ſay, that Ephe. 2. our iuſtification is alonely of fayth? & not of workes? How can you auoyde this ſame? Non ex operibus? Not of workes? if that workes doe make iuſtification perfite, then are not Saint Paules wordes true? Alſo S. Paule ſayth, that we bée the childrē of God, by fayth. And if we bée the childrē, we are alſo the heyres.

Now what imperfection finde you in childrē? and in heyres? Chriſtē mē deſire no more but this, and all this haue they by fayth onely. And will you ſay, that fayth doth but begyn a iuſtification: Beſide that, you know well, that S. Paule doth proue in all the whole Epiſtles to the Romanes, and alſo to the Galathians, that fayth doth iuſtifie, yea, and that by contention agaynſt workes. Now how can you bryng in workes to make iuſtification perfect? And S. Paule hath excluded them?

Moreouer, why did not the Iewes, againſt whoſe works S. Paule diſputeth? bryng in this diſtinction for thē? Briefely, what will you ſay to all the Doctours, that I haue here recited? which ſay, that Sola fides, onely fayth, doth iuſtifie. But doubtles, if it were not to ſatiſfie other men, this diſtinction were not worthy an aunſwere. An other damnable reaſon is made, that is an open, & a playne lye, which is this. Thou ſayſt that workes doe not iuſtifie, nor yet helpe to iuſtification, but fayth onely. Ergo, thou deſtroyeſt all good workes, and wilt that no man ſhall worke well, but alonely beléeue.

I aūſwere, if there were any ſhame Good workes are to bee done although they iuſtifie not. in men, they might well bée aſhamed of theſe open lyes.

Tell me one, that is learned, that euer did ſay, or teach, that men ſhould doe no good workes? Many there bée, that ſay, workes do not iuſtifie, as S. Paule, and all his ſcholers, but no mā denyeth good workes. But I marueile not at them, for they doe but the workes of their father, whiche was a lyer, & a murtherer from the begynnyng. I pray you, what cōſequent is this, after your owne Logike? works doe not iuſtifie, Ergo, wee néede not to doe them, but deſpiſe them, for they bée of no valure. Take a like conſequent. You ſay, that the kinges grace doth not iuſtifie, Ergo, you deſpiſe him? Ergo, hée is no longer kyng? Alſo the Sunne, and Moone doe not iuſtifie, Ergo, you deſtroy them? But ſuch a damnable lye, muſt S Paul néedes ſuffer, whē hée had proued, that fayth onely did iuſtifie. Then came your ouerthwarte fathers, and ſayd, Ergo, thou deſtroyeſt the law, for thou teacheſt, that it iuſtifieth not. God forbid, ſayth S. Paule, for we doe learne the Roma. 3. very waye to fulfill the law, that is, faith, whereby the law alonely is fulfilled, and without the whiche, all the workes of the law, bée but ſinne. So doe we likewiſe teach the very true way, wherby all good workes muſt be done. As firſt, a man by faith to bée iuſtified, & then a iuſt man, muſt néedes doe good workes, whiche afore were but ſinne, & now bée all good, yea, his eatyng, drinkyng, & ſléeping, are good.

But beſide all theſe, haue they certayne ſcriptures. Firſt of S. Iames, whoſe wordes bee theſe. Wilt thou Iam. 2. vnderſtand, O thou vayne man, that fayth without déedes, is dead? Was not Abraham our father iuſtified of his dedes? When hée offered his ſōne Iſaac on the aulter? Lykewiſe was not Rahab the harlot iuſtified, when ſhe receiued the meſſengers? and ſent them out an other way. S. Auguſtine doth declare in diuers places, yt bleſſed S. Paule, and S. Iames, ſemed for Aug. 83. queſt. c. 76. to bée contrary in this matter, And therefore S. Aguſtine willing to ſaue the eſtimacion of this epiſtle, doth declare, how that S. Paule doth ſpeake of workes, that goe béefore fayth, and S. Iames ſpeaketh of workes, that folow fayth, And yet S. Aguſtine will not bée compelled by the wordes of this epiſtle, to graunt, ye any workes doe iuſtifie, by the reaſon, that Saint Paules worde • bée ſo appartly, and vehemently to the contrary. Wherefore ſéeing that there ſheweth a controuerſy here in two places of ye ſcripture, it ſtandeth with all reaſon, and learning, that the ſame place, which ſéemeth for to bée féebleſt, & alſo darkeſt, ſhould bée expounded, and declared, by that part of ſcripture, that is clereſt, and moſt of autorite. Now is this of truth, that the auctoritie of S. Paule hath alwayes in the church of God, béene more of eſtimacion, and ſtrength, then euer was this epiſtle, (though that this epiſtle hath bene receyued) and eſpecially in this cauſe, yt we now here ſpeake of. For in all the ſcripture is not this article of iuſtifycation ſo playnely, and plenteouſlye handled, as it is by bleſſed S. Paule, this muſt euery learned man graunt.

Wherfore it ſtandeth with reaſon and lerning, that this ſaying of Saint Iames muſt néedes bée reduced, and brought vnto bleſſed S. Paules meaning, & not S. Paule vnto S. Iames ſaying.

Now therefore in as much, that both bleſſed S. Paule, and alſo Saint Iames meaning is, that good workes ſhould bée done, and they ye bée chriſtē men, ſhould not bée idle, and doe no good, becauſe that they are the childrē of grace, but that they ſhould rather in their lyuynge expreſſe outwardlye their goodnes, receiued of grace: and as bleſſed S. Paule ſayth, To geue Roma, 6. their membres to bée ſeruantes vnto righteouſnes, as they were afore ſeruauntes vnto vncleanes. For this cauſe (I ſay) S. Iames ſaying muſt néedes bée vnderſtanded, for to bée wrytten agaynſt thoſe men, that boſted them ſelues, of an idle, and vayne opinion, that they thought thē ſelues to haue, which they reckened to bée a good fayth. Now S. Iames to proue that this fayth was but an idle thing, & of none effect, doth declare it clerely, by ye, that it brought forth in time and place conuenient, no good works. And therefore hée cauleth it a deade fayth.

Hée bryngeth in alſo a naked brother, Fayth that bryngeth forth fruite is the fayth that iuſtifieth, and yet the fruite doth not iuſtifie. the wich hath néede of clothing, vnto theſe men, yt boaſted their fayth, which hath no compaſſion of his neceſſitie. Wherefore hée concludeth, ye that they haue no true fayth. And therefore hée ſayth vnto them, ſhew vnto mée thy fayth without workes, and I ſhall ſhew vnto thée of workes, my fayth.

Heare is it playne, that S. Iames would no more, but that that fayth is a dead fayth, and of no valure ye hath no workes. For workes ſhoulde declare and ſhew the outwarde fayth, & workes ſhould bée an outward declaration, and a teſtimonie of ye inwarde iuſtification, receiued of fayth, not ye workes can or may take away our ſynne, or els bée any ſatiſfaction, for any part of ſynne, for that belongeth all onely to Chriſt. As bleſſed S. Iohn 1. Iohn. 2. ſayth, and alſo S. Paule, hée hath appered once for al, to put ſinne to flight by the offering vp of hym ſelfe. And that this is S. Iames meaning, it is Hebr. 9. declared by that that foloweth. Thou ſéeſt (ſayth hée) that fayth wrought in Abrahams déedes & through ye déedes was his fayth made perfect.

Marke how fayth wrought in hys déedes? That is, his fayth, becauſe it was a lyuyng fayth, brought forth & wrought out, ye high worke of oblation. Alſo his fayth was perfect through his déedes. That is his fayth was declared, and had a great teſtimonye afore all the worlde, ye it was a lyuyng, and a perfect, and a right ſhapen faith that Abraham had. So yt his inward fayth declared him afore God, & his fayth iuſtifieth before God, and good wordes declare our iuſtification to yt worlde. outward workes afore the worlde to bée good, and iuſtified. And thus was his faith made perfect afore God and man. Now vnto this, doe we all agrée that yt fayth alonely iuſtifieth before God, whiche in tyme and place doth worke well, yea it is a liuyng thing of God, which can not bée dead, nor idle in man. But yet for all that, we doe geue to fayth, and to Chriſtes bloud, that glory, that belongeth to them onely, that is to ſay, iuſtificatiō, remiſſiō of ſinnes, ſatiſfieng of Gods wrath, takyng awaye of euerlaſtyng vengeaunce, purchaſing of mercy, fulfillyng of the law, with all other like things. The glorye of theſe, I ſay, belongeth to Chriſt onely, & we are pertakers of them by fayth, in Chriſtes bloud onely. For it is no worke, that receyueth the promiſe made in Chriſtes bloud, but fayth onely.

Take an example. God ſayth to Abraham, In thy ſeede ſhall I bleſſe all people. Now can Abrahams workes doe nothyng to receiuyng of this bleſſing, nor yet can they make him hang on that ſéede, but hée beléeueth God, and ſticketh faſt by fayth to that promiſe, and thinketh, that God ſhall bée true, though hée bée a lyer, and ſo is hée partaker of the bleſſing made in yt ſéede. Note alſo, that this bleſſing is promiſed in Abrahams ſéede, and not to Abrahams workes. Ergo, Abraham is bleſſed, becauſe hée hangeth on the ſéede, & not on his workes. Alſo bleſſed S. Paule doth driue a ſore argument Gala. 3. agaynſt workes, in as much as Scripture ſayth, in ſemine, non in ſeminibus quaſi in multis, ſed in vno.

Now if workes doe helpe leſſe or more to iuſtificatiō, then muſt néedes the promiſe bée made, and pertaine to many, and not to one onely, ye which were ſore agaynſte bleſſed S. Paule. Wherefore I conclude, that the glory and prayſe of iuſtification belongeth onely to fayth in Chriſtes bloud, and not to workes in any wiſe. Notwithſtādyng we doe alſo laude, and prayſe good workes, and doe teach diligently to doe good workes, in as much as God their maker hath commaunded them: yea, & alſo to profite their neighbours by their good workes: and furthermore, that other men, which blaſphemeth the veritie, might bée moued through their vertuous liuyng, & conuerſatiō, to the holy religiō of Chriſt.

For theſe cauſes, and other moe, I ſay, doe I teach good mē to liue wel, and vertuouſly: yea, & alſo wée teach The reward of good workes is not remiſſion of ſinnes. that good workes ſhall haue a reward of God as ſcripture teſtifieth, but not remiſſion of ſinnes, nor yet iuſtication for their rewarde. Wherfore this ſaying of S. Iames muſt néedes bée verified againſt thē, that boaſted them ſelues of vayne fayth, that was indéede but an idle opinion, and no true fayth, for it did worke thorough charitie. And therfore S. Iames diſputeth well agaynſt them, that this fayth was but a dead fayth, and co •• not helpe them no more then it helpeth the deuill. So that this thing of S. Iames maketh nothing agaynſt mée, but rather wyth mée.

Alſo you haue an other Scripture for you, which is this. Before God, they are not iuſtified which heare the Roma. 2. lawe, but they which doe the law ſhalbée iuſtified. Of this texte you glory & cry opera, opera, workes workes. But if yee would conſider the mynde of S. Paule, you ſhould well perceaue that hée meaneth not, how workes might deſerue iuſtification, for then coulde hée not haue concluded thys agaynſte the Iewes, for they did the workes of the lawe to the vttermoſt, and yet were they not iuſtified. Wherefore S. Paule meaneth by the hearers of the lawe, all them that doe the outwarde workes of the lawe, for feare, or for rewarde, or of hypocriſie, or els by them to bée iuſtified. The doers caulleth hée them that doe the workes of the lawe, after the intent of ye lawe, and as the lawe commaundeth them, that is, in the true fayth of Chriſt Ieſus, which is the very ende of ye lawe, and the fulfilling of the law (as Saint Paule ſayth) to all them that beléeue. Wherefore all men bée but hearers onely of the lawe, till the tyme that that they haue the fayth of Chriſt Ieſus, which is imputed vnto them for iuſtice. And the workes of the lawe bée no cauſe of iuſtification, but alonely an outward teſtimonie and witnes that the lawe is fulfilled inwardly in their conſcience afore God, and fulfilled that it hath no accuſation againſt them, for Chriſt hath made ſatiſfactiō for them, of the which they bée partakers by their fayth. And ſo the lawe muſt bée content to admitte all theſe men, to bée fulfillers & doers of ye law.

And now, that you ſhall not ſay, that this is my dreame, here bée S. Auguſtines wordes. The doers of the lawe ſhall bée iuſtified. So muſt it bée Auguſt. de ſpiri. & lit. vnderſtāded, that wée may know that they cā none otherwiſe bée the doers of the lawe, excepte they bée firſt iuſtified, not that iuſtification belongeth vnto doers, but that iuſtification doth precéede all maner of doinges. &c.

Heare you not that iuſtificatiō is firſt geuen, that men might bée able to doe the workes of the lawe? This is alſo the expoſition of your gloſe. I haue meruayle you ſtudie it no better.

Alſo you haue an other Scripture, Gloſa. and that is this. Cornelius a Gētile, did great almes, and prayd vnto God alwayes: Ʋnto whome the Aungell ſpake on this maner: Thy prayer, & thy almes are come vp into remembraunce in the preſence of God. Of Actes. 10. this texte you gather, that hys good workes, did helpe to iuſtifie hym. I aunſwere: The holy ghoſt hath opē ly declared hymſelfe there. For hée ſayth, that this Cornelius was a deuoute man, and one that feared God. How coulde this bée, without ye God had taught hym inwardely by fayth? Yea, how coulde hée know God, and that deuoutly, but by fayth? Ergo, hée was iuſtified afore God by his fayth, The man that is iuſtified before God 〈◊〉 not bee idle but muſt doc good. but ye world knew not his iuſtificatiō. And therfore yt holy ghoſt doth declare hys inward iuſtificatiō, whē hée ſaith, that hée was deuoute, & feared God: And alſo doth ſhew openly the fruits of his iuſtification, when hée ſayth, that hée did almes. Moreouer, you haue there that the holy Ghoſt fell on them afore they were baptiſed in water, the which declareth openly, that they were iuſtified afore God.

This is well declared alſo in your owne lawe, whoſe wordes bée theſe: Cornelius Cēturio, being yet a Heathē mā, was made cleane by ye gifte of ij. Queſt. 〈◊〉 Non omnes Epiſcopo. the holy ghoſt. Here haue you playnely yt hée was iuſtified by yt gifte of yt holy ghoſt, afore all good works. For hée was an heathē mā. An other ſcripture yée haue, which is this. If I haue all faith, ſo yt I may trāſpoſe moūtaines, and haue no charitie, I am nothyng. Of this gather you, that fayth wythout charitie can not iuſtifie. I aunſwere. This can you not gather of S. Paule, for it is open that hée ſpeaketh not of this thyng, whereby that men may bée iuſtified, but alonely hée teacheth how they that bée iuſtified, muſt worke with charitie. It is alſo plaine, that hée ſpeaketh not of fayth, that doth iuſtifie inwardly, but of that faith that doth worke outwardely. The which is caulled a gifte of the holy Ghoſt: As yt gifte of tounges, the gift of propheſies, the gifte of healing, the gifte of interpretation, as it is opē in the chapiter afore. Now is this fayth not geuen to iuſtifie, but alonely to doe myracles, wonders, and ſignes by. And therefore ſayth Paule: If I had all fayth, ſo that I coulde moue mountaynes.

Alſo it is open, that certayne men ſhall ſay vnto Chriſt: Beholde, wée haue done myracles, and caſt out deuils Math. 7. in thy name: And yet hée ſhall ſay to them, truely, I know you not. So that this fayth is a gifte of God, that iuſtifieth not, no more then the gifte of ſcience, or propheſies. And ſometyme is it in the Church, and ſometyme not, and it is neuer of neceſſitie there to bée. But the faith that wée ſpeake of, which doth béeleeue the promiſes of God, and ſticketh faſt to the bloud of Chriſt, hath none other vertue but to iuſtifie, and muſt néedes iuſtifie, whereſoeuer hée is, and hée ſticketh ſo faſt to Gods worde, that hée looketh for no myracles. Thys fayth is neuer out of the Church, for it is the lyfe of the Church, and it is that fayth that our mayſter Chriſte Iohn. 17. prayde for, that it myght neuer fayle. And therefore S. Paule, when he deſcribeth this fayth, hée caulleth it a fayth that worketh by charitie, not that it iuſtifieth by charitie. For as he ſayth there playnely, it is neyther circumciſion, nor yet vncircumciſion, Gala. 5. that is of any valure in Chriſt Ieſu, but fayth. Here doth hée playnely exclude from iuſtification, the hygheſt worke of the lawe, circumciſion, and ſetteth fayth alone: not the gyfte of fayth, that doth myracles, but the gift of fayth, that worketh by charitie. And that yée ſhall not thinke thys to bée a dreame, here bryng I you Athanaſius ſayinge, whoſe wordes bée theſe.

There are two maner of ſaythes, one is iuſtifieng, as that, of the which Atha. ad Rom. is ſpoken, Thy fayth hath ſaued thée. An other is cauled the gyft of God, whereby myracles bée done. Of the which it is written: if you haue fayth, as a grayne of muſtard ſéede. &c. So that here haue you playne, that fayth doth iuſtifie onelye, and perfectly, before all maner of works, that is, fayth is geuē of God fréely into our ſoules Fayth that iuſtifieth vs is geuē vs freely of God. vnto the which fayth, iuſtification is all onely promiſed, and is all onely imputed, and rekened of God. Neuertheles, this fayth in tyme, and place conuenient, is of that ſtrength, that hée muſt néedes worke by charitye, not for to bée iuſtified thereby, for if he were not afore iuſtified, it were not poſſible that hée coulde haue charitie. For after your owne ſchoole men, an Infidell cā not haue charitie: but ye iuſtified mā, hée is a frée ſeruaunt vnto God, for the loue ye hée hath vnto him. The which loue ſéeketh not in God, his owne profit, nor his owne aduaū tage, for then were hée wicked, but ſéeketh alonely the wyll of God, and the profite of other men, and worketh neyther for loue of heauen, nor yet for feare of hell. For hée knoweth well, that heauen wyth all the ioyes thereof, is prepared from the begynnyng of the world, not by hym, but by hys father. And it muſt néedes folow, as contrariwyſe the Infidell, and the wicked man, doth not worke hys wicked déedes becauſe hée woulde haue hell or euerlaſting dampnation to hys rewarde, but hée woulde rather the contrary. Notwithſtandyng, hell and euerlaſting dampnation, muſt néedes follow his wicked déedes. Finally, a righteous man, is a frée ſeruaunt of Gods, and worketh not as an, hyerelyng. For if it were poſſible that there were no heauen, yet woulde hée doe no leſſe good, for his reſpecte is to the maker of the worlde, and the Lord of all rewardes.

There is alſo an other argument, and that is thys. Fayth is a worke: but workes doth not iuſtifie, Ergo, fayth doth not iuſtifie. Aunſwere: Truth it is, that we doe not meane, how that fayth for his owne dignitie, and for hys owne perfection, doth iuſtifie vs. But the Scripture doth ſay, that fayth alonely iuſtifieth, becauſe that it is that thyng alonely, whereby I doe hange of Chriſte. And by my faith alonely, am I partaker of ye merites and mercy purchaſed by Chriſtes bloude, and fayth it is alonely, that receaue the promyſes made in Fayth onely iuſtifieth becauſe by fayth we attaine the benefite of Chriſtes death which onely iuſtifieth vs. Chriſt. Wherefore wée ſay with bleſſed S. Paule, that fayth onely iuſtifieth imputatiue: that is, all ye merites and goodnes, grace, and fauour, and all that is in Chriſt, to our ſaluation, is imputed and reckoned vnto vs, becauſe wée hange and beléeue of hym, and hée can deceaue no man that doth beléeue in hym. And our iuſtice is not (as the ſchoole men teacheth) a formal iuſtice, which is by fulfillyng of the lawe, deſerued of vs, for then our iuſtification were not of grace, and of mercy, but of deſeruing, and of duty. But it is a iuſtice that is reckened & imputed vnto vs, for ye fayth in Chriſt Ieſus, and it is not of our deſeruyng, but clearely, and fully of mercy imputed vnto vs.

Now moſt honorable, & gracious Prince, I haue declared vnto your highnes, what faith it is, that doth iuſtifie vs before God, and alſo brought for my ſentēce, not alonely the bleſſed word of God, the which were ſufficient in this cauſe, but the expoſition of holy Doctours, that your grace might ſée, that I am not moued to this opinion of a light cauſe, nor that this doctrine of myne is ſo new, as men hath It is no new doctrine that is nowe taught. noted it. Moreouer, I haue declared vnto your grace, how that I woulde haue good workes done, & would not haue a Chriſten mans life to bée an idle thyng, or els a life of vncleannes: but I would haue them to bée chaunged into all vertue, and goodnes, and to liue in good workes, after the commaundement & will of God. So that your grace may well perceiue, that myne aduerſaries hath not reported truely on me, when they haue ſayd, how that I would, that men ſhould neither faſt, nor pray, nor geue almes, nor yet bée penitent for their ſinnes. I haue neuer ſayd it, nor yet taught no lyke ſentence, I take God to recorde, my workes, and my déedes, and all my writynges, that euer I wrote, or made. Wherfore I doubt not, if it pleaſe your grace, graciouſly to here me, but that I wil proue them vntrue in this cauſe, & many other mo. This doth almighty God know to bée true. Who euer preſerue your moſte royall maieſtie, in honour, and goodnes.

Amen.

What the Church is: and who bee therof: and whereby men may know her.

THe name of the holy church, haue thoſe mē of long tyme vſurped preſumptuouſlye and The Pope and hys Churche agreeth no more with the maners of holy Churche, then darkenes & light. wt out all ſhame, they were the greateſt enemyes that holy church could haue in earth. For they did no more agrée wt the maners of holy church, then darknes and light, then God and yt deuyll. For where holy church hard no man but Chriſt onely: They would heare all manner of men ſauing Chriſt, and neuer heare him, except it weare to to their profit or glory.

Where as holy church was ruled in this world, they would rule all the world, & where as holy church would bée holy by Chriſt onely, they would bée holy by their owne helpe.

And where as holy church was allwayes deſpiſed, and perſecuted of the world, They would bée honored of yt The Pope is a perſecutor of holy Church. world and perſecuters of all men.

And where as holy church was inwardly decked with ſpiritual vertues, they would bée outwardly ſhinyng in ſpirituall araye. And where as holy church would bée chaſte in ſpryte they would with their mouthes vow chaſtite, and ſpend all their liues in whore dome.

And where as holy church dyd allwayes ſhew méekenes in the worlde, they would bée ſo proude, yt hart could deuiſe no more.

Breifely whatſoeuer thing ye was How farre the Pope doth differ with his Churche from the true holy Church. agreable with the church, of that had they neuer a crumme, but allonely by violence vſurped the name of holy church, So that if a man had had a crowne or a long goune and a white ſmock ouer his gowne, thē was there no remedy but hée muſt nedes bée of the church, yea and holy church her ſelf. So ye if a Barber had made a Bul a crowne, & a Taylor Iack napes a lōg gowne, & brought an Aſſe forth in The foule and greate abuſe of the Pope in takyng vpō hym, that hee and his were ye holy Church. a white rochet, thē no mā might dout but ye there were holy church, & euerye man muſt fall downe to receyue clene remiſſion a poena and a oulpa, toties quoties, for there came the ſucceſſours of Peter & Paule: and they that haue the deſpenſatiō of Chriſtes bloud, and the merites of holy ſaints, and ye ſuffrages of holy church to diſtribute, and the key bearers of heauē and hell. Who can denye but this is truth?

It is to opē to néede an probation, for wee ſée it dayly before our eyes. So that if a man will compare our M Chriſt yt is ye very head of holy church vnto theſe Prelates (that call them ſelues his viccars) hée ſhall finde but ſmale agréement, betwéene the perſon and the vicar: and hée that will conſider. S. Peter and S. Paule, withall other Apoſtels ſhall think, that eyther they were none of holy Church, or els our prelals: for they agrée in nothing. Yea & hée may reckē that S. Peter & S. Paule were ſtarke fooles & ryght mad men that liued ſo deſpectuous a lyfe. What néede me to make many wordes, or to tell their names that I ſpeake of, There is no doubt but that galde horſe will béewray hym ſelfe. But ſhortly, if the deuyll would come in his owne perſon diſguiſed, tell me how it were impoſſible that hée could bée more contrary to Chriſt and hys apoſtels, then thoſe men that call thē ſelues ye holy church: yea take away the name of the church, and ſet in her ſtéede the name of the deuyll, & how will you then know a byſhop frō the deuyll? By their workes? nay trewly What difference is betweene a Byſhop & the deuill. for they bée all one: And yet will you bée the heades of Chriſtes church, yea the holy church her ſelfe: not ſo yée wicked, not ſo.

Wherefore that this bleſſed ſpouſe of Chriſt may bée knowen from thée open and abhominable whores and harlotes, therefore will I (by gods grace) ſet out what holy Church is and where by men ſhall know her,

This worde Eccleſia both in ye new teſtament and the olde, is taken oftē tymes for the whole congregatiō and and the whole multitude of yt people both good and bad, as it is in the booke of Numeri? Why haue you brought Nume. 20. the congregation or Church of God into wildernes.

Alſo in an other place, The king 3. King. 8. turned his face and bleſſed the whole congregation or Church of Iſraell, and all the Church of Iſraell ſtoode. Likewiſe in the new teſtamēt Saint Paule to the Corinthians, I haue ſēt 1. Cor. 4. vnto you Tymothy the which ſhall learne you my wayes, ye bée in Chriſt Ieſu, as I doe learne euery where in all congregations.

Alſo in an other place: doe you deſpiſe 1. Cor. 11. the congregation of God? and ſhame thē that haue not? In all theſe places & in many moe, is it open that this greke word Eccleſia is taken for the whole congregation both of good & bad. Wherfore this is not ye church that we will greatly ſpeake of: for in this church are Iewes and Saraſens Murtherers, and Theeues, Baudes, and Harlots, though we know them not.

But there is an other holy Church of the which S. Paule ſpeaketh: you Ephe. 5. men loue your your wiues, as Chriſt hath loued the Church, and hath geuē him ſelfe for her, that hée might ſanctifie her, and clenſe her in the fountaine of water through the worde of life, to make her to him ſelfe a glorious The holy Churche truely defined. Church without ſpot or wrincle, or any ſuch thyng, but that ſhe might bée holy & without blame. Here haue you the very true Churche of Chriſt, that is ſo pure and ſo cleane without ſpotte.

But wherby is ſhée pure & cleane: not by her owne merites nor by her owne might, not by exteriour araye, not by gold nor ſiluer, nor yet by precious ſtones, neither by myters nor croſeſtaues, nor by pillers nor pollaxes. But wherby then? by Chriſt onely which hath geuen him ſelfe for that intēt that hée would make her cleane and therefore ſayth S. Paule: Hée gaue him ſelfe that hée might ſanctifie The true holy church is that which is ſanctified & made holy by Chriſt. her, that hée might clenſe her, and make her to him ſelfe a glorious Church.

Alſo in an other place: you are waſhed, you are ſanctified, you are iuſtified in the name of Ieſus Chriſt, and in the ſpirite of God. Sée my Lordes, how the Church is waſhed by Chriſt 1. Cor. 1. & by his holy ſpirite, and not by your bleſſynges, not by your ſpirituall ornamentes, nor by your ſpirituall holy water, for theſe thynges cannot helpe the holy Church: for ſhe is holy in ſpirite and not in outwarde hypocriſie: ſhe is alſo clenſed by Chriſtes bleſſed bloud, & not by outward diſguiſinges.

This doth S. Auguſtine wel proue, ſaying, Of Chriſt is the church made fayre? firſt was ſhe filthie in ſinnes, afterward by pardon and by grace was Auguſtinus de verbis domini ſer. so. ſhe made fayre &c. Here S. Auguſtine ſayth yt Chriſt hath made his Church fayre, and that by his grace & his pardon, and not by your pardons, nor by your grace. For this Church, ſtādeth by Chriſtes election, & not by yours. And if Chriſt haue not waſhed you & choſen you then bée you none of this Church, though you ride with a thouſand ſpiritual horſes, and haue all the ſpirituall tokēs on earth. For and if ye ſonne of God haue deliuered you, thē Iohn. 6. are you truely deliuered. Ye can not make by all your power and holynes that we ſhall alwayes finde good ale or wyne where there hangeth out a gréene ſigne: and will you with your ſpirituall ſignes and tokens make the Churche of God to folow you, or by them aſſigne out where the Churche ſhall bée? Nay, nay, my Lords, it will not bée: but they that beléeue ye Chriſt The faithful beleuers in Chriſtes merites, are yt ryght holy church of God. hath waſhed them from their ſinnes, and ſticke faſt vnto his merites, and to the promiſe made to them in hym onely, they bée the Church of God, & ſo pure and ſo cleane that it ſhall not bée lawfull, no not for Peter, to ſay that they bée vncleane: but whether they bée Iew or Gréeke, kyng or ſubiect, carter or Cardinall, butcher or Byſhop, tancardbearer or cannelrater, frée or bounde, Frier or fidler, Monke or miller: if they beléeue in Chriſtes word, & ſticke faſt to his bleſſed promiſes, and truſt onely in the merites of his bleſſed bloud, they bée the holy Church of God, yea and the very true church afore God. And you with all your ſpiritual tokens, & with all your exteriour cleannes, remaine in your filthynes of ſinne: from the which all your bleſſings, all your pardons, all your ſpirituallitie, all your holynes, can not clenſe you, nor bring you into this Churche. Boaſt, crake, blaſt, bleſſe, curſe till your holy eyes ſtart out of your head, it wil not helpe you, for Chriſt chooſeth his church, at his iudgement and not at yours. The holy ghoſt is frée, & inſpireth where hée will, hée will neither bée bound, to God is not to bee ruled by any ſtate or degree of perſon. Pope nor Cardinall, Archbiſhop nor Byſhop, Abbot nor Prior, Deacon nor Archdeacon, Parſon nor Ʋicare, Nunne nor Frier.

Briefly come all the whole rabble of you togither that call your ſelues ye holy Churche, and exclude all other: yea and take ſunne, moone, & ſtarres to helpe you with all the frendes you haue in heauē and earth: and yet ſhall you not bée of holy church, except that you haue yt ſpirite of Chriſt, & bée waſhed in his bleſſed bloud. For ye holy Churche of Chriſt is nothyng els but that congregation, that is ſanctified in ſpirite, redéemed with Chriſtes bloud, and ſticketh faſt and ſure alonely to the promiſes that hée made therein.

So that the Church is a ſpirituall The holy Churche which is yt true church of God is to ye worlde inuiſible. thyng, and no exterior thyng, but inuiſible from carnall eyes (I ſay not that they bee inuiſible that bée of the Church, but that holy Church in her ſelfe is inuiſible) as fayth is, and her purenes and cleanes is before Chriſt onely, and not before the worlde, for the worlde hath no iudgement nor knowledge of her: but all her honour and cleanes is before Chriſt ſure and faſt. And if there appeare any of her goodnes vnto the worlde, of that ſhée maketh no reckenyng, nor thinketh her ſelfe any thyng thyng the better, that the worlde iudgeth well of her: for all her truſt is in Chriſt onely. She ſuffereth the worlde to rage and blaſpheme both agaynſt her and agaynſt Chriſt her maker. Shée ſtandeth faſt and beléeueth ſted faſtly, that, that ſhal haue a ſhamefull ende, and euerlaſting damnation to rewarde. Briefly, her meditations and her thoughtes are heauenly, and all that ſhée doth is ſpirituall. For ſhée can not erre, ſhée cleaueth ſo faſt to the worde of God that is the veritie.

And for this cauſe S. Paule calleth The true holy church is the piller and ground of trueth. her the piller and grounde of truth, not that ſhée is ſo ſure of, and in her owne ſtrength, but that ſhée ſticketh ſo faſt to the lyuyng God, and to hys bleſſed worde, that is the very true Church, that is ſcattered thorow all the worlde, and is neyther bounde to perſon by the reaſon of dignitie, nor yet to any place by the reaſon of fayned holynes, but ſhée is a frée thynge thorow all the worlde, as S. Auguſtine doth witneſſe in theſe wordes. The holy Church are wée, but I doe Auguſt. ſer. 〈◊〉 . de tempore. not ſay, as one ſhould ſay, wée that bée here alonely, that heare mée now, but as many as be here faythfull Chriſtened mē in this Church, that is to ſay, in thys Citye, as many as bée in thys region, as many as bée beyonde the ſea, as many as bée in all the worlde (for from the ryſing of the ſunne, till the goyng down, is the name of God prayſed) ſo is the holy Church our mother. &c.

Here haue you playnely, that the The holy Church is the congregation of faythfull men where ſoeuer they bee in the world. holy Church is the congregation of faythfull men, whereſoeuer they bée in the worlde. And neyther the Pope, nor yet hys Cardinalles bée more this Church or of thys Church then the pooreſt man in earth. For this church ſtandeth alonely in the ſpirituall faith of Chriſt Ieſus, and not in dignities nor honours of the worlde, as Liranus doth declare in theſe wordes. Lyra in mat. ca. 19. The Church doth not ſtand in men by reaſon of ſpirituall power, or ſecular dignities: For many Princes and many Popes, and other inferiour perſons haue ſwerned frō the fayth. Wherfore that Church doth ſtand in thoſe perſons in whome is the true knowledge and confeſſion of fayth, and of veritie. &c.

O my Lordes, what will you ſay to Lyra? I haue great maruayle that you burne hym not. It is hye tyme to condemne hym for an heretike, for hée ſpeaketh agaynſt your lawe xxiiij. q. 1. Quodcun que . Where as your gloſe declareth that God ſuffereth not, the church of Rome for to erre. And Lyra ſayth playnely that many popes haue erred, and alſo that the Church ſtandeth not in dignitie, but in confeſſion of Chriſt and of hys bleſſed veritie.

But now here wyll bée obiected that I fayne ſuch a Church, as our Logitions doe intentionem ſecundam, that is a thyng yt is no where. Where ſhall a man finde a Church that is ſo pure and ſo cleane that hath neyther ſpot nor wrinckle in her, and that is wythout all ſinne, ſéeyng that all men muſt of trueth ſaye, forgéeue vs our treſpaſſe? And if any man ſay (bée hée neuer ſo righteous) that hée hath no Math. 6. 1. Iohn. 1. ſinne, thē is hee a lyer, and there is no veritie in hym. To thys I aunſwere, Ephe. 5. that thys holy Church hath ſin in her yet is ſhée pure and cleane. Marke S. Paules wordes: Chriſte hath geuen hymſelfe for her, that hée might make her glorious. So that the cleannes of The holy Churche how it is made pure and cleane without ſpotte or wrinkle. this holy church is the mercy of God toward her thorow Chriſt: for whoſe ſake, he layeth nothing to her charge: yea and if any other perſon woulde, hée is ready to géeue her his cleanes, and to let her by fayth clayme of right hys purenes for her owne. For betwéene them, all is common, as betwéene man and wyfe. So that if the Church looke on her owne merites and of her owne workes, ſhée is full of ſinne, and muſt néedes ſay, demitte mihi debita. The which ſhée néeded not to ſay if ſhée had none.

But if ſhée referre her ſelfe vnto the merites of her bleſſed huſbande Chriſt Ieſus, and to the cleanes that ſhée hath in hys bloud, thē is ſhée without ſpotte. For by the reaſon that ſhée ſticketh by fayth ſo faſt vnto her huſband Chriſt, and doth abyde in confeſſion of her ſinne, & requireth mercy for them, therfore is there nothing layde to her charge, but all thyng is forgéeuen her. And therefore ſayth S. Paule, there is no damnation vnto them that bée in Chriſt Ieſu. And that this may bée the playner, I wyll bryng you S. Auguſtines wordes, the Auguſtinus de verbis Apoſtoli. ſ. 〈◊〉 . which was vexed of the Donatiſtes wyth thys ſame reaſon that is layd agaynſt mée, hys wordes bée theſe. The whole Church ſayth, forgéeue vs our ſinnes, wherefore ſhée hath ſpottes and wrinckles, but by knowledging of them, her wrinckles bée extended and ſtretched out, by knowledging, her ſpottes are waſhed away.

The church abydeth in prayer that ſhée myght bée clēſed by knowledging of her ſinnes. As lōg as we liue hereſo ſtandeth it, and when wée ſhall departe out of thys bodye, all ſuch thynges bée forgéeuen to euery mā, wherfore The church of God is the treaſures of God without ſpotte or wrinkle. by thys meane y• church of God, is in the treaſures of God, wythout ſpotte and wrinckles: and therefore here doe wée not lyue wythout ſinne, but wee ſhall paſſe from hence wythout ſinne. &c. Here haue you clearely that the church of God is clenſed and purified by Chriſt for knowledgyng of her ſinnes, and not by her owne purenes. Wherefore ſuch a church there muſt néedes bée, though that ye carnall eye can not ſée her, nor fleſhly reaſon can iudge of her. Wherefore wée beléeue thys article by fayth, that holy church is a communion or felow ſhyp of holy men, and know it not by ſéeyng or féelyng, as wée doe the felowſhyp of Drapers or mercers, for then were it none article of the faith.

And it is playne, that all your exterior That which is of fayth can neither bee ſeene nor felt. ſignes, wyth all your holy ornamentes, as your holy myters, your holy croſſeſtaues, your holy pyllers, polaxis, your holy red gloues, your holy ouches, and your holy rynges, your holy annoynted fingers, your holy veſtmentes, your holy challices, and your holy golden ſhowes, yea, & take alſo to helpe you S. Thomas of Canterburyes holy ſhowe, wyth all the holy bootes of holy Monkes, and all theſe togither can not make one crumme of holynes in you, nor helpe you one pricke forward, that you may bée wythin thys church. For if theſe thynges coulde helpe, then were it no maſtery to make an Aſſe to bée of the church of God.

But our holy mother the Church The true holynes that is of our right holye mother the Church. hath an other holynes, that commeth from God the father thorough the ſwéete bloud of his bleſſed ſonne Ieſus Chriſt, in whom is all her confidence and truſt. Ʋnto whom ſhe ſticketh onely by ſted faſt fayth, by whoſe purenes ſhee is alſo pure in that, that ſhe doth confeſſe her vnclennes, for ſhee beléeueth ſtedfaſtly that ſhe hath an aduocate for her ſinne to ye father of heauen, which is Chriſt Ieſus, and hée is the ſatiſfaction for her ſinnes: & 1. Iohn 2. hée of his mercy & not of her merites hath choſen her for to bée his, and becauſe ſhe is his, therfore muſt ſhe bée cleane ſo long as ſhe abideth in him.

This is well declared in S. Iohn Iohn. 15. where our maſter Chriſte is compared to the vyne and all the members of holy Churche to the branches, that as the braunches, can bring foorth no frute of them ſelues, ſo cā holy church of her ſelfe bring foorth no goodnes except ſhee remaine in Chriſt by perſite fayth.

This is wel proued by your owne law whoſe wordes bée theſe, therfore is the Church holy, becauſe ſhe beléeueth righteouſly in God. &c. Here you De con. D. D. 4. c. prima igitur. not the cauſe wherfore the Church is holy? becauſe ſhe beléeueth righteouſly in God, that is ſhe beléeueth in nothyng but in him, and ſhe beléeueth nor heareth no worde but his, as our maſter Chriſte beareth witneſſe, my ſhéepe heare my voyce, and an other mans voyce doe they not know. Alſo in an other place, hée that is of God heareth the wordes of God. How cō meth this, that ye Church of God hath ſo ſure a iudgemēt, that ſhe knoweth the voyce of Chriſt frō other voyces, & can not erre in her iudgement? Becauſe that Chriſt hath choſen her, and becauſe ſhe is learned of God as our maſter Chriſt ſayth, and becauſe ſhe hath (as S. Iohn ſayth) the inwarde 1. Iohn. 2. oyntmēt of God, y• teacheth his all maner of verity, ſo that ſhe can not erre. But why can ſhee not erre? becauſe ſhe may doe what ſhe will? Becauſe that all thing that ſhe doth, is well done? becauſe ſhe may make new rules and newe lawes at her pleaſure? Becauſe ſhe may inuent a newe ſeruice of God that is not in Scripture at her wil? Nay nay my Lordes. For ſhe is but a woman and muſt bée ruled by her huſbande, yea ſhe is but a ſhéepe and muſt heare ye voyce of her ſhepheard, and ſo long as ſhe doth, ſo long cā ſhe not erre becauſe the voyce of her ſhepheard can not bée falſe.

This may be proued by your own De p • ne. Diſ. 2. Si in gloſſa. 24. q. 1. Arecta & in Gloſſa. law whoſe wordes bée theſe, ye whole Church can not erre. Alſo in an other place, the congregation of faythfull men muſt néedes bée, which alſo can not erre. &c. Theſe wordes bée playne what Church it is that can not erre: The faythfull congregation can not erre. that is the congregation of faythfull men that bée gathered in Chriſtes name, whiche haue Chriſtes ſpirite, whiche haue the holy oyntement of God, whiche abyde faſt by Chriſtes word, and heare no other mās voyce but his. Now my Lordes gather you all togither with all the lawes that you cā make, and all the holynes, that you can deuiſe and crye, the Church, the Churche, and the Councels, the Councels that were lawfully gathered in the power of the holy ghoſt (all this may you ſay & yet lye) and if you haue not in déede the holy ghoſt with in you, and if you doe heare any other voyce then Chriſtes, then are you not of the Churche, but of the deuill, and théenes & murtherers as Chriſt ſaith. For you come into the fold of Chriſt without him, you bring not his voice, but you come with your owne voyce, with your owne ſtatutes, with your owne word, & your owne mandamus, The voyce of murtherers and theeues. mandamus, precipimus, precipimus, excommunicamus, excommunicamus.

Theſe bée the voyces of murtherers and Théeues, and not of Chriſt, therfore you can not but erre, for you bée not taught of God, you haue not the holy oyntment, you haue not the worde of God for you, you heare not the voyce of the true ſhepheard, therfore muſt you néedes erre in all your counſells. This is an other maner of rule then my Lorde of Rocheſter doth aſſigne to examine your counſels by, A rule that Rocheſter teacheth to know the difference betweene y• Pope and Councell. for hée ſayth, where that the Pope and the counſell doth not agrée all in one, there will hée ſuſpect the counſell not to bée right.

Who did euer heare ſuch a rule of a Chriſtean man? yea and of a biſhop? yea and of a doctor of Diuinite, where hath hée learned this Diuinite? to recken a counſell to bée trew, becauſe ye the Pope and ſo many men doe agree in one, yea and that ſuch men as haue ſo often tymes erred in their coūcels, as hée doth declare hym ſelf rekening The Councell erreth if the Pope agree not to their do. ynges. the counſell of Conſtantinople that had. 330. Byſhops and yet did erre, and hée knew no other cauſe, but bée, cauſe the Pope did not agrée to them. Is not this a reſonable cauſe? cā not the Pope erre? let hym read his own lawe. Diſtinctio. 19. Anaſtaſius, & Popes haue erred. Diſtinctio. 40. Si Papa and alſo. 24. q 1. Arecta in the gloſe, and there ſhall hée fynde that the Pope hath erred. Wherefore then ſhould the matter ſtande in his iudgment? Now how Popes condemned for heretickes. will hée by thys rule ſaue the counſels of conſtance, and of Baſell where in both counſels, the Popes were condemned for heretykes? As the ſame counſels make mencion, alſo that the councels haue erred, that graūted hée hymſelfe, but peraduenture hée will ſaye, that they were not full Councels.

Now is it well amended, what diſtinction is (as conſcernyng the veritie in a counſell that hath a thowſand byſhops and in an other that hath fyve thowſand, can the multitude helpe to the veritie? Then had the Turke the veritie and we the falſed, then had the Prophet Micheas the worſſe part for 3. King. 2. 3. King. 18. hée was alone againſt. iiij. hundred ſo was ye verytie by ye Prophets of Ball, and not by Elyas, for they were foure hundred and fyftye & hee was but one man. Briefely Chriſtes flocke is alwayes The litle flocke is ye flocke of Chriſt. ye ſmalleſt nūber in this world but yet it is the beſt, not the ſmalleſt number maketh Chriſtes flocke, but that Chriſtes Church ſtādeth neyther by the greateſt number nor yet by the ſmalleſt, nor by the iudgmēt or numbring of man, but by the callyng and eleccion of God. Wherefore let my Lorde bring forth what counſell that hée will, and if they haue not the word of God, I will not all onely ſay they may erre, but alſo that they doe erre in verye déede. And that will I proue by the greateſt lawyer that they haue called Panormitanus whoſe wordes De electio. c. ſignifica. bée theſe, that Councels may erre as they haue erred, as concernyng that contract of matrimony, inter raptorem & raptam, and the ſaying of Saint Hierome was afterward preferred a The Councell of Meldelci dyd erre. boue the ſtatute of the counſel as it is proued. 36. q. 2. Tria, for in thinges concerning the fayth is the ſaying of a priuat perſon to bee preferred afore the ſaying of the pope, if hée haue better reaſōs and ſcriptures of the new, and of the olde teſtamēt for him then the Pope: nor it can not helpe, to ſay that the counſell can not erre, becauſe that Chriſt did pray for his Church ye her fayth ſhould not fayle. For I aū ſwere to this, that though ye generall coūcell doe repreſent ye whole vniuerſall church: neuertheles in very déede there is not ye very vniuerſall church, but repreſentatiue. For the vniuerſal A generall Councell is, not the vniuerſall Churche. church ſtādeth in ye election of all fayth full men: & all faithfull mē of y• world make that vniuerſall Church, whoſe head and ſpouſe is Chriſt Ieſus, & the Pope is but the vicar of Chriſt and not the very head of the Church, this is the Church that can not erre. &c.

Here it is open that the counſell may erre, and that a priuate perſon hauing ſcriptures for hym is to bée heard before the Pope and alſo ye coū ſell, hauing no ſcriptures for them, you haue alſo what is the very trew Church which can not erre, which thing can not bée veryfyed of your counſels for they bée neyther without errour, nor yet the holy Church, but that they doe repreſēt the Church as a legate repreſenteth a kings perſon: but of that followeth not that hée is ye king, or hath as much power as the king, or is aboue. The king or that he may rule the king, this may alſo bée proued by. S. Auguſtine whoſe words Auguſtinus de bap li. 2. c. 3 contra Donatiſtas. bée theſe, thoſe counſelles that bée gathered in euery Prouince muſt without doubt geue place to the auctoritie of the ful counſels which bée gathered of all Chriſtendom: and alſo thoſe full counſels oft tymes muſt bée amended by the full counſels that come after: if any thyng bée opened by any experience that was a fore ſhut, and if any thing bée knowen that was hydden. And this may bee done without any Councels haue erred and many erre. ſhadowe of ſuperſticious pride, without any boaſted Arrogancy, with out any contentiō of malicious enuy, but with holy méekenes, with holy peace and with Chriſten charitye. &c.

Here it is playne that your full coū ſels may bée amended and reformed: ye which thing néede not, if they could not erre: yea and if they did not erre in déede. Moreouer you muſt néedes graunt that there is a rule where by your counſels muſt bée exammined; & where by ſentence muſt bée geuen which of your councels bée true and which falſe, by the which rule if your counſels bée not ordered, they muſt néedes erre and bée falſe, and of the deuill. Wherfore gather all your coū ſels togither, and yet of them can you not make holy church.

But peraduenture there may bée many in your coūſels good and perfite men and of holy Churche: but they and you togither make not the vnyuerſall holy church that can not erre: neither haue you any anctoritie ouer The holy ſcriptures are the iudges of the Councels doings holy Church, further then the holy ſcripture of God: but as ſoone as you forſake Chriſt and his holy worde, ſo ſoone are you the congregation of the deuyll, and théeues and murtherers: and yet for all this, there muſt néedes bée an holy church of Chriſt in earth, that is neyther bounde to Ieruſalem nor to Conſtantinople, nor yet to Rome, as though ſhée were lyke vnto the Aſſe and the fole.

But now wyll there bée obiected, that our Mayſter Chriſt commaundeth, Math. 10. if my brother offende mée, that I ſhoulde complayne to the church. Now is this church that I haue ſet out ſpirituall, and no man knoweth her but God onely, ſhée is alſo ſcattered thorow out the worlde, wherfore how can a man complayne to that church? I aunſwere, our M. Chriſt doth playnely ſpeake of a man that hath wronge, the which muſt néedes bée a perticuler and a certayne man: and therefore likewyſe hée biddeth There are perticular Churches to whome wee may complayne. hym complayne not to the vniuerſall church, but to the perticular church.

Now this particular church, if ſhée bée of God, and a true member of the vniuerſal church, ſhée will iudge righteouſly after Chriſtes worde, and after the probations brought afore her. Neuertheleſſe, oftētymes cōmeth it to paſſe, y• this particular church doth fully and wholy erre, and iudgeth vnryght, and excommunicateth him that is bleſſed of god, as it is open in your owne lawe, whoſe wordes bée theſe: oftētymes hée that is caſt out is within, 24. q. 3. Si. quis et c. cū aliquis. and hée that is within is kept without. &c.

Here haue you playnely ye the particular church may erre. Wherefore that church that can not erre is all only the vniuerſall church which is caulled the communion and the felowſhip The communion & felowſhip of Saintes is the vniuerſall Church. of Saintes, the which addition was made by holy fathers (for in Ciprians time was there no mention of it) by all likelyhode to declare the preſumption of certayne men, and of certayne congregations that reckened themſelues to bée holy church. Wherfore my Lordes ſée well to it, leaſt the holy Ghoſt haue pricked you wyth thys addition, for you haue alwayes made your ſelfe holy church, yea and that wythout any holines. Now haue I declared vnto you, what is holy church, that is, the congregation of faithfull men thorowout all ye world: and whereby ſhée is holy, that is, by Chriſtes holyneſſe and by Chriſtes bloud: and alſo what is the cauſe that ſhée can not erre: becauſe that ſhée kepeth her ſelfe ſo faſt to the worde of God, whiche is a perfite & a true rule.

Nowe muſt we declare by what ſignes and tokēs, that we may know How a mā may know the church. that in this place or in that place there bée certeine members of this holye church. For though ſhée bée in her ſelf ſpirituall▪ and can not bée perfitely knowen, by our exteriour ſenſes, yet neuertheleſſe we may haue certeine tokens, of her ſpirituall preſence, whereby we may recken that in this place and in that place bee certeine of her members. As by a naturall example, An example teaching how ye true church may be knowne. though the ſoule of man in her ſelfe bée ſpirituall & inuiſible: yet may we haue ſure tokens of her preſence, as hearyng mouyng, ſpeakyng, ſmellyng, with ſuch other. So likewiſe, where the word of God is truely and perfitely preached without the damnable dreames of men, and where it is well of the hearers receiued, & alſo where we ſée good woorkes that doe openly agrée with the doctrine of the Goſpell, theſe bée good and ſure tokēs whereby we may iudge, that there bée ſome men of holy Church.

As to the firſt, whereas the Goſpell is truely preached it muſt néedes light in ſome mens hartes, as the prophete witneſſeth, my word, ſhall not returne agayne to me fruſtrate, but it Eſay. 55. ſhall doe all thyng that I will, and it ſhall proſper, in thoſe thynges, vnto the which I did ſend it.

Alſo S. Paule ſayth, fayth cōmeth by hearyng, and hearyng commeth by Roma. 10. the word of God: and therfore it is open in holy Scripture that when Peter Actes. 10. ſpake the wordes of God, the holy ghoſt fell downe on them all. Wherfore it is open that Gods worde can neuer bée preached in vayne, but ſome men muſt néedes receiue it, and thereby bée made of holy Churche, though that men doe not know them neither by their names nor yet by their faces, for this word is receiued into their hartes.

The ſecond token is, that the receiuers of this woord doe worke well thereafter as S. Paule declareth of 1. Theſſ 2. his hearers: when you receiued of vs the word wherewith God was preached, you receiued it not as the word of men, but euen (as it was in déede) the word of God, whiche worketh in you that beléeue. So that if men doe Good workes are the fruite of good fayth. worke after the worde of God, it is a good token that there bée men of the Churche, though that we (hypocriſie is ſo ſubtile and ſo ſecret) may bée oftentymes deceiued by theſe outward workes, but neuertheles charitie iudgeth well of all thinges that haue a good outward ſhowe, and bée not opē ly agaynſt the word of God. But it is Charitie may be deceaued, but fayth can neuer bee deceaued. no ieoperdy though charitie bée deceiued, for it is opē to all ieoperdies: but fayth is neuer deceiued.

Now to our purpoſe, that where the worde of God is preached truely, it is a good & a perfite token that there bée ſome mē of Chriſtes church. This may bée prooued by Chriſoſtomes wordes: they that bée in Iudea let thē flée vp into the mountaines, that is to ſay they that bée in Chriſtendome, let them geue thē ſelues to Scriptures. Wherfore commaundeth hée that all Chriſtened men in that tyme ſhould flye vnto Scriptures, for in that tyme in the which hereſies haue crept into the Church, there can bée no true probation of Chriſtendome, nor no other refuge vnto Chriſten men, willyng to know the veritie of fayth, but ye Scriptures of God. Afore by many wayes was it ſhewed which was the Church of Chriſt, and which was the congregation of Gentiles: but now there is no other way to them that will know whiche is the very true Churche of Chriſt, but alonely by ſcriptures. By workes firſt was the church of Chriſt knowen when the conuerſation of Chriſten men, either of all or of many were holy, the which holynes had not the wicked men, but nowe Chriſten men, bée as euill or worſſe then heretickes or Gentiles, yea & greater continencie is founde among them, then among Chriſten men.

Wherefore hée that will knowe which is ye very church of chriſt, how A ſaying of Chriſoſtome. ſhall hée knowe it but by Scriptures onely. Wherfore our Lord cōſidering that ſo greate confuſion of thynges ſhould come in the latter dayes, therfore commaundeth hée that Chriſten men which bée in Chriſtendome willing to reſerue the ſtedfaſtnes of true fayth, ſhould flye vnto no other thyng but vnto Scriptures, for if they haue reſpect vnto other thynges they ſhall bée ſclaundered and ſhall periſhe, not vnderſtandyng whiche is the true Church. &c.

Theſe wordes néede no expoſition they bée plaine inough: they doe alſo exclude all maner of learning ſauing holy ſcripture. Wherefore ſée how you can with honeſtie ſaue your holy lawes, and defend them againſt Chriſoſtome ſendeth vs to ſcriptures to learne which is the holy Church, & not vnto them that call themſelues ye holy church. Chriſoſtome. Moreouer if Chriſoſtome complayne of the incontenency that was in his dayes, how would hée complaine if hée now liued & ſawe the baudry and fornication, that is in the Church? And alſo he ſendeth men to ſcriptures that will know the holy Church, and not vnto ye holy Church for in the Church were hereſyes, but not in ſcripture.

Alſo. S. Paule witneſeth the ſame Ephe. 2. ſaying, you are built vpon the foundacion of the Apoſtles and Prophets, heare haue you playnely that the very trewe Church is grounded, yea and The holy Church is builte and founded vpon the Apoſtles & Prophets. founded of holy ſcripture, and therefore whereſoeuer that the worde of God is preached, that is a good token that there bée ſome men of Chriſtes Church. But now as to the fruites and workes of this Church, ſhe doth all onely fetch out her maner of lyuing and all her good workes out of ye holy word of God, and ſhe fayneth not, nor dreameth any other new holines, or new inuented works that be not in ſcripture, but ſhe is content wt Chriſtes learning and beléeueth, that Chriſt hath ſufficiently taught her all manner of good workes that bée to the honour of our heauēly father. Therfore inuenteth ſhée no other way to heauen but followeth Chriſt onely, in ſuffering oppreſſions, and perſecutions, blaſpheminges, & al other things that may bée layd vnto her, which as S. Aguſtine ſayth ſhe learned of our M. Chriſt. Our holy mother yt church Auguſtinus. throughout all the world ſcattered far and long, in her trew head Chriſt Ieſus taught, hath learned not to feare The true Church is a ſufferer, and no perſecutor. the contumelys of the Croſſe nor yet of death: but more and more is ſhée ſtrengthed not in reſiſting but in ſuffering. &c.

Now my Lordes compare your ſelfe to this rule of S. Aguſtine, and let vs ſée how you can bring your ſelf into the Church? or els to proue your ſelf to bée holy? The Church ſuffereth perſecutions (for as S. Paule ſayth, they that will liue deuoutly in Chriſt 2. Tim. 3. muſt ſuffer perſecution) and you with ſtand all thinges and ſuffer nothing. You oppreſſe euery mā, and you will bée oppreſſed of no mā. You perſecute euery man, and no man may ſpeake a worde agaynſt you, no though it bée neuer ſo true. You caſt euery mā in priſon, & no mā may touch you, but he ſhal bée curſed. You compell euery mā to ſay as you ſay, & you will not once ſay as Chriſte ſayth. And as for your holynes all the worlde knoweth what it is: for it ſtandeth in clothing and in decking, in watching and ſléeping, in The Popes church are perſecutors but no ſufferers. eating and drinking this meate or ye meate, this drynke or that drinke, in pattering and mumbling theſe Pſalmes or thoſe Pſalmes, without deuotion.

Bréefly all your holines is in books Bels, Cādels, Challeces, oyle creme The glory of the Popes churche is in traſh. water, horſes, houndes, pallaces, & all that is mighty and gloryous in the world, there on hange you, there in glory you, there on crake you, there on boaſt you, there vpon builde you. Is this ye natures of ye church? is this holines? Of whome haue you learned theſe maners? You can not deny but theſe bée true, and if you would denye it, all the world is witneſſe agaynſt you: yea and alſo your owne factes & déedes. Of whom haue you learned this holynes? not of Chriſt nor yet of his holy Church: but you haue learned it of the Arians, ye were the ſeruauntes of the deuyll. Hilarius Hilarius cont. Arianos. wryteth in theſe wordes, the Church doth threaten, with banyſhmentes & pryſonmentes, and ſhée compelleth men to beléeue her, which was exciled and caſt in priſon, now hangeth ſhée on the dignitye of her fellowſhip, the which was conſecrated, by the threateuinges of perſecutors: ſhée cauſeth prieſtes to flye that was encreaſed & by the chaſing away of prieſtes, ſhée gloryeth that ſhée is loued of ye world, ye which could neuer bée Chriſtes except the worlde did hate her.

How thynke you my Lordes, doe not you all theſe thinges, that bée layd to the Arians charge? Your owne frendes, yea your owne conſciences muſt néedes accuſe you of all theſe thinges, and yet will you bée called Chriſtes children, I lay nothyng to you, but that holy Doctours lay vnto you.

But let vs ſée what S. Barnarde Barnardus ſuper can. ſ. 33. ſayth on you: they call themſelues the miniſters of Chriſt, but they ſerue Antichriſt: they goe gorgiouſly arayed of our Lordes goods, vnto whome they géeue none honour, and of theſe goods commeth the harlottes decking Note here the ſaying of Saint Barnard. that thou ſéeſt dayly, the game players diſguiſing, and kynges apparell: of thys cōmeth golde in their bridles, in their ſaddles, and in their ſpurres, ſo that their ſpurres bée bryghter thē the aulters: of thys commeth theyr plenteous wine preſſes and their full ſellers, bolkyng from thys vnto that: of thys cōmeth their tunnes of ſwéete wynes: of thys bée their bagges ſo filled, for ſuch thinges as theſe bée, will they bée rulers of the church, as Deacons, Archdeacons, Byſhoppes, and Archbyſhops. &c.

My Lordes I had thought to haue added Cardinalles and Legates, Abbottes and Pryors, to haue made the company more holy, but I ourſt not. How thinke you, of whom doth hée ſpeake when hée fayth Byſhops and Archbyſhops? what holynes doth hée reprooue, when hée ſpraketh of gorgious araye, of harlottes deckyng, of game players diſguiſing, of goulden ſpurres, ſaddelles & bridles? If there were an C. that did vſe it more then you, yet muſt you néedes graunt that S. Barnard greatly reproueth the inſaciable pride of the Popes Church. hée ſpeaketh of you. Hée paſſeth mée ſore in condemning of your holy ornamentes, for hee caulleth you the ſeruauntes of Antichriſt, and your holy ornamentes harlottes decking, and game players diſguiſing, and hée ſaith that you are neyther the church nor of the church, but the ſeruauntes of Antichriſt, how thinke you by S. Barnarde, it is tyme to condemne hym, for hée ſpeaketh agaynſt holy church and all her holy ornamentes, thys dare I well ſay, that if the beſt Chriſten man within the Realme ſhould preach theſe wordes of Saint Barnarde, you woulde not ſticke to condemne hym for an beretike, but you were wonte to call hym ſwéete Barnarde, but mée thynketh that hée is ſoure inough in thys thynge. Wherefore diſpute the matter wyth hym that you may come into the Church, and not wyth mée.

FINIS.

An other declaration of the Church, wherein hee aunſwereth to Maiſter More.

IN my firſt booke I dyd declare how that certayne men dyd take vppon them to bée counted of holy Church, whoſe maners and lyuynges, dyd nothyng agrée wyth holy church. But after that, commeth M. More, and hée layeth to my charge, that I counted all the ſpiritualtie to bée naught, becauſe hée would make my name ſomewhat odious vnto them. But verely hée doth mée great wrōge, for it was neuer my meanyng, nor yet my ſaying. But myne intent was to declare that neyther the Pope, nor his colledge of Cardinalles, nor yet all the Byſhoppes in the worlde, gathered togither, did make holy Churche, becauſe of theyr names, or elſe for theyr long gownes, or for theyr ſhauen crownes, or elſe annoynted fingers, nor yet for any other exterior thynges, that the worlde had in admiration. But yet neuertheleſſe I dyd graunt, and alſo doe now confeſſe many good men to haue ſhauen crownes, and alſo longe gownes. But yet for theſe thyngs, they were neuer the more of the church.

All the popes learning hath béene, xiiij. queſt. i c. Quodeū que in verbo Reconciliat. that hée and his, hath béene ye church, the which can not erre, and all things that belong vnto them, were called ye goods of holy church. All lawes made by them, were the lawes of holy Church. They myght not bée conuē ted before any temporall Prince, becauſe they were men of holy church. They myght not bée hanged for murther, becauſe they were annoynted, and of holy church.

Briefely, there bée innumerable ſuch thynges inuented of them, to maynetayne and to defēde theyr holyneſſe, and to proue that they bée holy Church, the which thinges I thynke M. More can not denye. And if hée woulde, yet there bée a great many of bookes forth comming, to proue my ſentēce againſt him. And alſo ye practiſe that hath béene vſed in ye worlde, will teſtifie the ſame.

I thinke M. More, nor yet any mā lyuyng, dyd euer know in hys tyme, M. More would haue vs to thinke there is none other holy church but ye Pope and his Cardinals and Byſhops &c. that any man was iudged, or taken to bée of the church, but ſuch men as I haue ſpoken of. And I thynke thys name church, was neuer named, but it was taken ſpecially, and principally, for thoſe men that had ſhauen crownes, and other lyke tokens. Let mée bée reported to thoſe men that bée alyue. Now, becauſe I ſaw that theſe thynges were nothyng the cauſe of holy church, nor yet belonged greatly to holy church, therefore I ſay, was I moued to declare what holy church was, and who were thereof, and by what ſignes and tokens men myght know her.

¶ Now to declare this, I brought certaine places of ſcripture to prooue, that this worde Eccleaſia, was taken in ſcripture, for the whole congregatiō, both of good, and bad. But I ſayd, I would not greatly ſpeake of that cō gregation, for that was not it, that could not erre, of the which was mine intent to ſpeake. And I brought for me, ye ſaying of S. Paule. Chriſt hath Epeſ. 5. geuen hym ſelfe, for his Church, that hée might ſanctifie her, and clenſe her in the fountaine of water, through the worde of lyfe, to make her to hym ſelfe a glorious church, without ſpot, or wrincle, or any ſuch thyng. But that ſhée might bée holy, and without blame. To prooue, that the Churche was clenſed by Chriſt, I brought the ſaying of S. Auguſtine for mée. Of Chriſt is the church made fayre. Firſt Aug. de ver bis Domini. ſerm. l. was ſhée filthy in ſinnes, afterwarde by pardon, and by grace, was ſhée made fayre. &c.

Moreouer, to proue, ye this church was made cleane by Chriſt, and not by names, or by clothyng, or by any other exteriour thyng, I brought for me ye ſaying of S. Iohn. If ye ſonne of God haue deliuered you, then are you Iohn. 6. truely deliuered. Alſo S. Paule. You are waſhed, you are ſāctified, you are 1. Cor. 6. iuſtified, in ye name of Ieſus Chriſt, & in the ſpirite of God. But vnto theſe things, doth M. More anſwere, that I doe not well to exclude, out of this Church bad mē, for ye knowne church (ſayth hée) ſtandeth in a gathering togither of good mē and bad: & to prooue that, hée bringeth in certeine parables of our Sauiour Chriſt.

To this I aunſwere, that I neuer denyed, but that there was ſuch a cō gregatiō of good, and bad: but I ſayd, that that was not ye very true church, afore God, though it beare the name of the Church, and in very déede, hys owne parables doth declare, that our maiſter Chriſte ſhall at length, géeue ſentence agaynſt them, that call them ſelues falſely of the Churche. Iudas was called an Apoſtle, and taken ſo of all his company, but yet our maiſter Chriſt calleth him the deuil. Now if M. More will haue Iudas in hys Now euill men be in the church. Churche, I muſt bee content, that hée ſhall alſo betraye Chriſte. The very trueth is, that bad men bée mixt here in the Churche, and after outwarde ſignes, bée taken for members of the Churche, ſpecially if they bée not excommunicate. But the Churche, whiche I dyd ſpeake of, was not a felowſhip gathered togither in a cōſent of exteriour things, and ceremonies, as other politicke felowſhips bée. But it is a felowſhyp ſpecially gathered in What the very true church is? the vnitie of fayth, hauyng the holy ghoſt within them to ſanctifie their ſpirites, whiche doth ſet their truſt onely in the redemptiō promiſed thē, in Chriſtes bleſſed bloud.

This I ſay, is the very true church of God, let the worlde ſay what they will, and let men call them ſelues as it pleaſeth thē. For as S. Paule ſaith, Roma. 〈◊〉 . hée that hath not the ſpirite of God, is none of his. Alſo M. Mores learnyng Homo mortuus non eſt homo. will graunt that euill men, bée the dead members of the Churche: what they bée worth, let other men iudge. But M. More reckoneth, that there is not ſuch a Churche here in earth, that is without ſpot, and wrincle, as S. Paul ſayth. For the Church, ſayth Epheſ. 5. hée, is here gracious, and not glorious. Truely, I haue marueile, what hée meaneth, thus to expound Saint Paules ſaying: for I thinke hée can not prooue, but that S. Paules ſaying is verified of the Church, that is here militant, and not of the church triumphaunt. But I will not at this tyme greatly diſpute with M. More. But, and if hée were as hée hath béene, I would ſay ſome thyng more to hym, then I will doe at this tyme. Hée can neither mocke me, nor ieſt me out of cōceite, and if I were diſpoſed to couple with hym, nor it is not hys foule, & ſhameles woorkes, and vntrue ſayinges, that hée layeth to me, that could feare me. But now, that it hath pleaſed M. More layeth many thynges to me wrōg fully. God (without any helpe, or know ledge of me) to bryng hym vnto this fall, I will praye to God for hym, to geue hym grace, that hée may reuoke all ſuch falſe doctrine, as hée hath brought into the worlde. For doubtles, if hée abyde in the meanyng, that hée is now in, I doe not ſée, how hée can dye Gods ſeruaunt. Yea, his own knowen Church is agaynſt hym, whō (hée ſayth) men are bound to beléeue, vnder payne of damnation. But truely, as God ſhall iudge me, I am ſory for hys trouble, if I could helpe hym with any lawfull meanes, I would doe my beſt, ſo euill will beare I him.

But to procéede farther in my matter, I will not greatly ſpeake much of the Church, by the reaſon, that many other men, ſence my fyrſt writinge, haue declared this article, much better then I can doe it. Wherefore I will all onelye reſite the places of holy doctours, that I haue brought for mée in my fyrſt booke, and the intent wherefore I aleaged them, to prooue that ye Church was afrée thing, throughout all the world, and not bounde eyther to place or to perſon. I brought for me ye ſaying of S. Auguſtine, ſaying theſe wordes. The holy Church are wée. Aug. Serm. 99. de tempore. But I doe not ſaye, are we, as one ſhould ſay, we that bée heare all onely that heare mée now, but as many as bée heare faythfull chriſtean men in this Church, ye is to ſay, in this Cytie, as many as bée in this region, as many as bée beyonde the ſea, as many as bée in all the whole world (for from ye ryſing of the ſunne, tyll the goinge downe, is the name of God prayſed.) So is y• holy Church our mother. &c.

Alſo Lyra ſayth, The Church doth Lyra in Mar. ca. xix not ſtand in men, by the reaſon of ſpirituall power, or ſeculer dignitie. For many princes, and many Popes, and other inferiour perſōs, haue ſwerued from the fayth. Wherfore the church doth ſtand in thoſe perſons, in whom is the true knowledge, and confeſſion of fayth, and of veritye. &c.

Here Lyra ſayth as much as I doe in cleare wordes. And M. More doth not, nor yet cā refell hym. Afterward I bring a ſaying of S. Auguſtine, to prooue, that the Church hath ſpottes, and wryncles in her: And yet by confeſſing of them, and by ſtycking to Chriſtes bloud, they bée not imputed vnto her. This is his ſaying.

The whole Church prayeth, Lord De verbo Apoſt. ſer. xxix. forgeue vs our ſinnes. Wherfore ſhe hath ſpottes, and wryncles. But by knowledging of them, her wryncles bée ſtreatched out, and by knowledging, her ſpottes are waſhed away. The Church continueth in prayer, ye ſhée myght bée clenſed by knowledgeing of her ſynnes. And as long as we here liue, ſo ſtandeth it. And when euery mā departeth out of this body, all ſuch ſinnes are forgeuen hym, the which ought to bée forgeuē. For they bée forgeuen by dayly prayer, and hée goeth hence clenſed. And the Church Anotable ſaying of S. Auguſtine. of God, is layde vp in the treaſure of God, for puregolde, & by this meane the Church of God is in the treaſure of our Lord, without ſpotte or wrynkell.

It foloweth: Let vs therefore pray that God may forgeue vs, and that we may forgeue our dettours, ſéeing it is ſayde: and it ſhall be forgeuen vnto you. We ſay this dayly, and dayly we doe this, and this thing is done dayly in vs. We are not here without ſinne. But we ſhall departe hence without ſynne. &c. Let euery man iudge, whether that this place of S. Auguſtine, maketh for my purpoſe, or not, that is to ſay, whether that ye Church hath any ſpottes or wrincles in her, or not. And yet neuertheles, ſhée hath no ſpottes nor wrincles. For S. Auguſtine ſayth, ye Church of God is in the treaſurie of God, without any ſpotte, ſo that through Gods mercy, nothing is imputed vnto her. Her cleannes is not, ye ſhée hath no ſpots: but béecauſe, that for Chriſtes ſake, there is nothing layd to her charge.

M. More maketh many wordes of • enyall ſynnes, and deadly ſynnes. But to ſpeake after his owne ſchoole men, it ſhould bée to harde for hym to defende that expoſition, that hée here maketh of S. Auguſtine. But to proue that the Church is cleane, by the reaſon of Chriſt, I brought for mée their owne lawe, whoſe wordes bée theſe. De co • ſe. D. iiij. c. Igitur. Therefore is ye Church holy, becauſe ſhée beléeueth righteouſly in God. &c.

Furthermore, to prooue that this congregation of faythfull men, is the Church, that can not erre, I brought for mée their owne lawe. Whoſe wordes bée theſe. The holy Church can not erre. &c. Alſo in an other place xxiiij. q. i. Ar • cta in gloſa. The Congregation of faythfull men muſt néedes bée, which alſo can not erre. &c. So that it is cleare, firſt, that there muſt nedes bée a congregation of faythfull men, which bée neyther bounde to Rome, nor to Hieruſalem, uor yet to any certayne place, but it is ſpread abroade throughout the whole worlde, and ſtandeth in the vnitye of faythfull chriſten men. And that is the church, that God ſuffereth uot to erre in thoſe thinges, that belong to ſaluation. Wherefore I dyd ſay in my other booke, that the Popes councels were not the church, that coulde not erre. For, for y• moſt part, thoſe coū ſels did not order themſelues after Gods worde. Wherfore I ſayd, they myght well erre. And for that cauſe a pryuate perſon, hauing ſcripture for hym, ought to bée preferred afore a whole counſell, if they had no ſcripture. For Gods worde ought to bée iudge ouer all counſels, and to prooue this, I brought for mée the ſaying of Panormitanus, which ſayth. The De electio. c Significal. 1. counſell may erre, as it hath erred, concernyng ye contracte of matrimony, inter Raptorem & Raptam. And ye ſaying of S. Hierome, was afteaward preferred aboue the ſtatute of y• coū ſell, The counſell of Weld • us did erre. as it is prooued 36. queſt. 2. Tria. For in theſe thynges concernyng the fayth, the ſaying of a priuate perſon, is to bée preferred before the ſaying of the Pope, if hée haue better reaſōs and Scriptures of the newe and olde teſtament for hym, then the Pope hath. Neyther it can helpe to ſay, that the counſell can not erre, becauſe ye Chriſt did pray that the fayth of the church ſhould not fayle. For I aunſwere to thys, that though the generall counſell doe repreſent the whole vniuerſall church, yet neuertheleſſe, in very déede, there is not the vniuerſall church, but repreſentatiue. For the vniuerſall church ſtandeth in the election of all faythfull men, throughout the whole worlde, whoſe head & ſpouſe is Chriſt Ieſus. And the Pope is but the Ʋicar of Chriſt, and not ye very head of the church. Thys is the Church that can not erre. &c. Here ſayth this Doctour, that ſame ſētence of the church, that I ſayd. I brought alſo for the ſame purpoſe, the ſaying of Auguſtine, whoſe words bée theſe. Thoſe counſels that be gathered in Au. de Bapt. li. 2, cap. 3. euery prouince, muſt without doubt geue place to the auctoritie of the full counſels, which bée gathered of all chriſtendome. And alſo thoſe full coū ſelles oftentymes muſt bée amended by the full counſelles that come afterwarde, if any thing bée opened by experience, that was before ſhutte, and if any thing bée knowne tha • was before hydden. And this muſt bée done without any ſhadow of ſuperſtitious The full counſels may erre. pride, without any boaſted arrogācy, without any contention of malicious enuy, but wyth holy méekenes, with holy peace, and with Chriſten charitie. &c. Here S. Auguſtine ſayth plainly, that the full counſelles may erre, and may bée refourmed.

After this I did declare, how a mā ſhould know this church, & by what How a man may knowe the church. fignes and tokens, & ſayd, that where as the worde of God was purely and ſincerely preached, and the ſacramēts orderly miniſtred, after the bleſſed ordinaunce of Chriſt: and where as mē did patiently ſuffer for the veritie, & the hearers did apply their lyuing to Chriſtes doctrine, and with méeknes receaued the holy ſacaments: Theſe I ſayde, were good and perfect tokens to iudge vppon, that there were certayne members of Chriſtes church. And to prooue this, I brought alſo S. Auguſtine, ſaying: Our holy mother The church ſuffereth. the church, through all the world ſcattered farre and wyde, taught in her true head Chriſt, hath learned not to feare the contumelies of the Croſſe, nor yet of death: But more, & more, is ſhée ſtrengthened, not in reſiſting, but in ſuffering. Alſo Chriſoſtomes Chriſ. in opere Im ꝑſecto. wordes bée theſe. They that bée in Iudea, let them flye vp to the mountaines, that is to ſay, they that bée in Chriſtendome, let them géeue themſelues to ſcriptures. Wherfore commaunded hée that all chriſten men in that tyme, ſhould flie vnto ſcriptures? For in that tyme, in the which, hereſies haue crepte into the church, there can bée no true probation of chriſtendome, nor no other refuge vnto chriſten men, willing to know the verity of fayth, but the ſcriptures of God.

Before by many wayes was it ſhewed, which was ye church of God, and which was the congregation of ye Gentiles. But now, there is none other By ſcriptures men may know the veritie. waye to them that will knowe, whiche is the very true Churche of Chriſt, but alonely by ſcriptures. By workes, firſt was ye church of Chriſte knowne, when the congregation of chriſten men, eyther of all, or of many were holy, the which holynes had not the wicked men. But now, chriſten men bée as euill, or worſe, then heretikes or Gentiles: yea, and greater continencie is founde amonge them, then chriſten men. Wherefore hée that will know which is the very church of Chriſt, how ſhall hée know it but by ſcriptures onely? And therfore our Lorde, conſidering that ſo great confuſion of thynges ſhoulde come in the latter dayes, for that cauſe commaundeth hée, that chriſten men, willing to reſerue y• ſtedfaſtnes of true fayth, ſhoulde flée vnto none other thyng, but vnto ſcriptures. For if they haue reſpect vnto other thynges, they ſhall bée ſclaundered, and ſhall peariſhe, not vnderſtandinge, which is the true church. &c.

Maiſter More hath no great thing in this pointe agaynſt mée, ſauynge, that hée ſayth, theſe ſayinges are none of Chriſoſtomes, but of an other mā written in Chriſoſtomes name. Neuertheleſſe, I let it paſſe: let other men iudge betwéene vs both. Afterwarde, becauſe that I ſawe ſo great perſecution vſed by the popes church agaynſt all maner of ſortes of good men, whome M. More caulleth heretikes, more for his pleaſure then for theyr deſeruynge: For this cauſe, I ſay, I brought a ſaying of Hilarius, Hila. contra Arrianos. to prooue that they that did exerciſe ſuch tyranny, were more to bée compared to the Arians, then to Chriſtes church: his ſaying is this. The church doth threaten with banyſhmentes, & impriſonmentes, and ſhée compelleth men to beléeue her, which was exiled and caſt in priſon. Shée hangeth on ye dignitie of her felowſhop, the which was conſecrated by the threatenings of perſecutours. Shée cauſeth Prieſtes to flee, that were encreaſed by the chaſing away of Prieſtes. Shée glorieth that ſhée is loued of ye worlde, the which coulde neuer bée Chriſtes except the worlde did hate her. &c.

After this I brought a ſaying of S. Barnard, to proue, that the name of Barn. ſuꝑcā. ſerm. 33. ſpirituall array, & gorgious apparell ye is vſed in ye Popes church, dyd not make ye Church. Hys ſaying is thus: They bée the miniſters of Chriſt, but they ſerue Antichriſt, they goe gorgiouſly arayed, of our Lordes goodes vnto whom they geue no honor. And of theſe commeth the decking of harlots, that thou ſéeſt dayly, the game players diſguiſing, & kings apparell. Of this commeth golde in their brydells, in their ſaddelles, and in their ſpurres: ſo that their ſpures bée brighter then the aulters. Of this commeth their plenteous wyne preſſes, & their full ſellers, bolking from this vnto ye. Of this cōmeth their tūnes of ſweete wynes. Of this bée their bagges ſo fylled. For ſuch thinges, as theſe bée will they bée rulers of the Church. As Deacons, Archdeacons, Byſhops, & Archbyſhops. &c.

Men may make an expoſition of S. Barnarde, but it wil bée hard to frame hym to their purpoſe. But for a concluſion, M. More, and I doe vary, but in this poynt, that hée ſayth, the very Church of God ſtādeth by them, that The true church of Chriſt ſtādeth onely in them that are good men. bée good, and bad, and I ſay, that the trew church of Chriſt, ſtandeth in thē onely, that bée good men. For the kingdome of Chriſt is diſtincted in very déede, from the kingdome of ye deuyll. For euell men bée doubtles the membres of the dyuell, as Paule ſayth, Ephe. 2. Alſo our M. Chriſt ſayth, vnto the Pharyſyes: You are of your father the dyuell. Wherefore it can not ſtande with no learning, that wicked men, which bée the members of the deuyll, and bée gouerned by hym, can bée members of Chriſts body, though that in this preſent lyfe, they bée not yet ſo declared vnto ye worlde. God ſend vs all his grace, y• we may bée of his holy Church, and mēbres of his bleſſed Sonne Ieſus Amen.

FINIS.

What the keyes of the Church bee, and to whom they were geuen.

TO declare this matter our Schoolemen haue wrapped them ſelues in ſuche doubtes that they were neuer able to come out of thē, nor yet to ſatiſfie thē ſelues nor any good Chriſten mans conſcience. For all ye they write is but dreames of theyr own inuention, and as Paule calleth them the doctrines of ye deuill agaynſt 1. Tim. 4. the holy word of God, and wringyng & wreſtyng the bleſſed worde of God to their purpoſe, alonely conſideryng how they might, by right or by wrong ſtabliſhe the authoritie of miſerable men, not cōſideryng the intent of the holy ghoſt whiche intended nothyng els in all places of Scripture, but to opē vnto vs Chriſt, & the looſing from our ſinne by hym alonely. The which The keyes of ye church is the openyng of Chriſt, and the looſing of vs from ſinne. thyng our dreamers, and inuenters of all ſubtile lyes dyd neuer preſerue, nor neuer ſought for: but by deſpiſing the holy worde of God, and ſtickyng ſo faſt to their owne corrupted reaſons, dyd they fall into innumerable hereſies, diſſentions and contentions, and brawlynges of wordes, and ſcoldyng lyke harlots, ſo that none of thē could agrée with an other. Wherfore that ſaying of the holy Prophete may well bée verified of them.

My people haue not heard my voice Pſal. 80. and Iſraell hath taken no héede vnto me, and therfore haue I let thē paſſe after the deſires of their own harts: and therefore they ſhall folow their own inuentiōs. This is alwayes the ſore vengeaunce of God, when we will not beléeue and receiue alonely hys worde, then doth hée let vs paſſe, ſo that we can doe nothyng but erre. Notwithſtandyng we are ſo blynded that we thinke darkenes light, and errours veritie.

This is openly proued, by all our greate clarkly ſchoolemen: and that it may bée open to all men, I will recite what they learne of the keyes. Duns & all his ſcholers ſay that theſe keyes Sc • tus 4. ſent. di. 18. bée nothyng els, but an authoritie geuen to Prieſtes whereby they geue ſentence, that heauen muſt bée opened How Dūs interpreteth the keyes. to this man, and ſhyt vnto the other: ſo that heauen is opened & ſhyt at the ſentence of ye prieſt. This is his learnyng. Who could haue inuented ſuch a doctrine, but y• deuill him ſelfe? who can ſpeake greater hereſie then this is? who can ſpeake more openly agaynſt Chriſte and hys holy Scripture? If the authoritie of the Prieſt bée the keyes of heauen, and can open open and ſhyt heauen, then néede we no other thyng to our ſaluation, but the authoritie of the Prieſt: then can no man bée ſaued without the authoritie of the Prieſt: then can there no Prieſtes bée damned: For they haue the keyes of heauē: I thinke they wil not bée ſo mad: as by their authoritie to ſhyt them ſelues with the deuill.

Briefely what néede haue we of Chriſt and of hys holy word. For the authoritie of the Prieſt is the keye of heauen, but let me bryng their owne words ye the matter may bée playner.

The keye in this purpoſe is taken Nicho. de orbel. di. vs ſupra. after the ſimilitude of a materiall key whiche is the next inſtrument to ſhyt and to open a doore, whereby we enter into the houſe: So lykewiſe, the authoritie to geue ſentence that heauen muſt bée opened vnto this man, is called the keye. &c. To vſe many wordes in refellyng this damnable opinion it néedeth not. But agaynſte them all, I will ſet the authoritie of S. Hierome whoſe words bée theſe. I ſhal geue thée ye keyes of heauē. This Hiero. in M. c. 16. place, the Byſhops and the Prieſtes not vnderſtandyng haue vſu • ped vnto them ſomewhat of the Phariſeis pryde, ſo ye they thinke that they may condemne innocentes, and looſe them that bée giltie: when afore God not ye ſentence of the Prieſt but the lyfe of the giltie is regarded. &c. Here you haue playnly that the ſentence of the The ſaying of S. Hierome vppon the keyes. Prieſt is not looked on, nor able to looſe a ſinner afore God. Marke alſo that S. Hierome ſayth you vnderſtād not this place.

Moreouer I would know of you all, where you cā bryng me one example in Scripture, that the ſentence of a Prieſt hath looſed a ſinner, or bound a righteous man, and if it can not doe this, then is there an other thyng aboue the ſentence of a Prieſt.

Furthermore that your auctoritie ſhould bée the keyes of heauen, it is a gaynſt reaſon, & agaynſt your owne learning. For Duns and alſo Lyra of the ſame text. Qnodcunque ligaueris, Scotus 4. ſen. diſt. 15. Queſt. 1. doe playnely declare, that your key of auctoritie may erre? Now if it may erre, then is it not the right key to the locke of heauen, for the right key can neuer erre in his owne locke. Wherfore at the moſt you can make it but a picklocke which belongeth to robbers and théeues onely.

Moreouer if this were the key, thē ſhould we neuer bée in ſuretye whether heauē were opened or not. Firſt we haue no promiſe nor no worde of God, made vnto this key. And againe we can not know when it openeth heauen and whē not: for it may erre after your owne doctours. And if it chaūce for to erre, then are not heauē gates opened. So ye by this meanes we ſhall bée alwayes in doubt, whether we bée loſed frō our ſinne or not.

Wherefore we muſt ſéeke out an other key that is the very trew key to the locke the which can not erre, of the which we ſhall bée in ſurety and without all doubt. But ere wee declare what this key is, we will firſt ſhew the nature and the propertye of this key.

S. Auguſtine ſayth, That muſt be Auguſt. ſer. 2. de ſane. called a key where by the hardnes of our harts are opened vnto fayth, and whereby the ſecretnes of mindes are made manyfeſt. A key it is (ſayth hée) the which doth both open the conciēce The nature & property of the keyes of heauen. to yt knowledge of ſynne, and alſo includeth grace, vnto the wholeſomnes of euerlaſting miſtery. &c. This is the diffynition of this key that we ſpeake of after, S. Auguſtine. Now compare your power vnto this diffinitiō, and ſée how they doe agrée.

Fyrſt what can your power doe (which you call your key) to remoue away the hardenes of the harte, and to bring in fayth?

Agayne what can your key Iudge of the ſecreatnes of mans mynde?

Thirdly what can your power doe to mens conſciences, to make thē to knowledge their ſinne? yea where by doe you know your awne ſynne? by your power? then haue all prieſtes a like knowledge. Fynally what grace doth your power include in hym, ye may bring vs to euerlaſting Ioye? Wherefore you ſée that this deffinition agréeth as well with your key, as Chalke and Chéeſe.

Therfore muſt we ſéeke an other key, ye hath all theſe properties. This is nothing els but the holy worde of God, whereby that we receaue fayth into our hartes as. S. Paule ſayth: Fayth is by hearing and hearing is Roma. 10. by the wordes of God. And for this cauſe the holy Prophet calleth it a lanterne, Pſal. 118. ſaying. Thy word is a lanterne vnto my féete, & it is a lyght vnto my pathes. By this word doe we receiue lyfe as the prophet ſayth. Thy ſpeach Ibidem. ſhall quicken mée. Alſo the ſecreates of our hartes be opened by this word.

S. Paule declareth ſaying if there 1. Cor. 14. come one that doth not beléeue, hée is reproued by the word of all men, and the ſecreates of his harte are opened. By this worde alſo is declared vnto vs grace and euerlaſting lyfe. as S. Paule ſayth, Chriſt hath put away 2. Tim. 1. death, and hath brought lyfe and immortalitie vnto the light through the Goſpell.

This is the thing onely where by that our conſcience is loſed and made frée from ſynne. Therefore ſayth the holy Prophet there is much peace vn Pſal. 118. to them that loue the lawe of God, & there is no ſclaūder vnto them. Much peace is nothyng els but remiſſion of ſinnes: yea & that without any doubt for hée that is looſed by the worde of God, that is, hée that hath the open word of God for hym, that his ſinnes bée forgeuē him, hée can not bée ſclaū dered: that is, there is nothyng can make him to doubt: but though heauen and hell, life and death, doe threaten him, hée is not offended, hée is not ſclaundered, but hydeth faſt, & knoweth ſurely that all theſe thynges muſt periſhe, but the word of God bydeth All thinges ſhal periſh, but y• word of God endureth for euer. for euer. Wherefore this is the very keye that iudgeth the thoughtes and the intentes of the hart, as S. Paule ſayth: By this haue we alſo the very knowledge of our ſinne, as S. Paule declareth to the Romaines: by this is Hebr. 4. alſo declared vnto vs grace, & alſo remiſſion Roma 3. of our ſinnes if we beléeue it.

Wherefore this muſt néedes bée the very true keye, as you may ſée euidently thoroughout all Scripture, and not your boaſted and craked power: for there is no ſuch thynge, nor yet can bée in man, that can looſe the ſoule of man from hys ſinne.

Wherefore, it is damnable and deuilliſhe learning, and commeth of the preſumptuous pride of mā to learne, that man hath a power in hym, by the which power, mans ſoule is bounde or looſed from ſinne. But this is all that man hath, hée is a miniſter, and a diſpenſator of the heauenly worde of God, for whoſe ſake our ſinnes What power it is that the Prieſt hath. bée remitted, when we beléeue it, and our ſinnes bée retained when wée doe de ſpiſe it. Therfore the bleſſed word of God is the very keye, and in that The word of God is the true keye that openeth & loſeth. is all the might and power to loouſe our ſinnes, and man is but a miniſter and a ſeruaunt vnto this worde. This may bée prooued by our Maiſter Chriſtes wordes, where hée ſayth: Goe your wayes into all the worlde, and preach the Goſpell vnto all creatures, and hée that doth beléeue and is baptiſed ſhalbe ſaued, but hée that doth not beléeue ſhall bee damned. Math. 6. Here may you playnely ſée, that the Apoſtles bée but miniſters and ſeruauntes, and haue no power, but alonely miniſtration. The keyes that they haue, whereby they muſt looſe men and bynde, is the very worde of God. And therfore ſayth our Maiſter Chriſt: hée that beléeueth ſhall bée ſaued, and hée that doth not beléeue ſhal bée damned. By this worde did the holy Apoſtles declare grace thorough Chriſt, and learned mē to ſet all their hope of ſaluation in Chriſt onely. By this worde did they learne men to knowledge their ſinne, and to ſéeke for grace, & fully and wholly to hope for remiſſion & forgéeuenes of theyr ſinnes in Chriſt onely. Briefely, by theſe keyes is opened all goodnes, if they bée receaued: And all goodnes is ſhutte from vs, if wée receaue them not. Now, where this keye is receaued by faith, there is all things • wſed: that is, all ſinnes bée forgéeuen, and the conſciences bée made frée. And where it commeth not in, nor is receaued by faith, there all thynges bée ſhutte and bounde.

Of this maner did the holy Apoſtles Acte. 2. bynde and looſe, when they preached this holy worde of God vnto y• people: As wée haue an open example of S. Peter that preached this holy worde, and at his preaching ye hearers were pricked in their hartes, and aſked Peter what they myght doe, and hée aunſwered them, repent and bée baptiſed euery one of you, in the name of Ieſus for remiſſion of your ſinnes, and you ſhall receaue the gifte of the holy Ghoſt, wherfore as many as receaued his word, were baptiſed.

Here you haue playnely, the very true maner of looſing from ſinnes, as The true maner of loſyng and byndyng, & of openyng and ſhottyng. ye holy Apoſtles vſed it, that is, when the people beléeued the worde that they preached, thē they declared how their ſinnes were remitted for Chriſtes ſake, and not thorow any power that they had, for they were but miniſters. But the very power was in the word of God whereby they were deliuered from their ſinnes. This is well proued by our maiſter Chriſtes word, where hée ſayth vnto them, goe and preach, ſaying. That the kyngdome of heauen is at hande. What is this the kyngdome of heauen? not Math. 10. any power that is in man, but remiſſion of ſinnes ſhall bée geuen to them that receiue either your power or your perſons: and therfore followeth it. In what houſe you enter, ſay firſt peace bée with you, and if the houſe bée worthy, your peace ſhall come vppon the ſame, that is to ſay if they reciue your word and beléeue it, than ſhall your peace, that is the peace of the Goſpel which you bring with you geue them quietnes of conſciēce, and loſe them from all ſynne. But if the houſe bée not worthy, your peace ſhall returne to you agayn, and whoſoeuer ſhall not receiue you, nor will heare your preaching, when you depart out of that houſe, ſhake of the duſt from your féete. I ſay vnto you it ſhalbe eaſyer for Sodom and Gomorra in the day of Iudgment then for that Cytie.

What is this your peace ſhall returne agayne? nothing els but that they ſhall not bée pertakers thereof, but ſhall remaine bound in their ſinne And why? becauſe they receiue not your perſons or your power? nay trewlye: but becauſe they heare not your preaching.

It is not to bée doubted, but that The hearyng of the worde of God and beleuyng the ſame, loſeth vs from our ſinnes. many men by hearing the Apoſtles preaching the word of God, were loſed from their ſynnes and yet neuer ſpake with the Apoſtles. Wherefore the receauyng of the word, & not the Apoſtle, loſeth vs from our ſinnes: & for that cauſe the Apoſtle did declare by their departing frō thē that would not beleue the word ye they remained ſtill in their ſinnes, for as S. Marke ſayth, your departyng ſhal bée a teſtimonie agaynſt them, that is to ſay a token of their condemnation.

We haue alſo an open practiſe of S. Paule how hée dyd bynde thē that did not receiue his preaching, to whō Mark. 6. hée ſayth theſe wordes. Your bloud vpon your heades. I will departe frō hence in clennes vnto the Gentiles. Actes. 18.

Now haue you playnely how the holy Apoſtle dyd bynde and looſe, and with what keye they did it, that is by preachyng of the holy word of God. And becauſe this thyng ſhoulde bée dons without any errour, and that no man ſhould doubt in it, hée gaue them the holye ghoſt, ſaying theſe wordes: whoſe ſinnes you doe forgeue ſhall bee forgeuen, & whoſe ſinnes, you doe Iohn. 20. retaine ſhall bée retained. To theſe wordes addeth S. Luke. Thē opened hée, their wytte that they might vnder ſtand the Scriptures, ſo that where S. Iohn ſayth, hée gaue them the holy Luke. 24. ghoſt. Luke ſayeth, hée opened their wytte to vnderſtand Scripture.

It foloweth in Luke, thus, & thus, is it written that Chriſte muſt ſuffer death and riſe agayne the thyrd day & that repentaūce, & remiſſion of ſinnes Luke. 24. ſhoulde bée preached in hys name among all nations. Now where Saint Iohn ſayth, whoſe ſins you doe looſe ſhall bée looſed &c. That ſayth Luke in theſe wordes remiſſiō of ſinnes muſt bée preached in hys name. So that Preachyng of the word of God is loſing from ſinne. whoſe ſinnes you doe looſe ſhal bée looſed, is nothyng els but that you muſt preach remiſſion of ſins in my name, and as many as receiue this word, you ſhall looſe them by this word & as many as doe not receiue it you ſhall bynde them by that ſame word.

That this is the ſentence of theſe two places, it is opē by that, that they ſpeake all of one ſtory & of that thyng that was done all in one day. This doth alſo S. Paule prooue wel where Actes. 17. hée reciteth the wordes of Luke ſaying, Chriſt muſt néedes ſuffer & ryſe agayne from death, and this Ieſus is Chriſt. Here is it plaine that ſ. Paule loſed men from their ſinnes by preaching remiſſiō through Chriſt: ſo that you haue openly here the practiſe of the holy Apoſtles, how they did bynde & looſe by preaching the word of God. They did bynde with the word when How the worde of God byndeth & how it loſeth. it was not beléeued. They dyd looſe by the worde when it was beléeued. Thus dyd they by one word preache both ſaluation and damnatiō, but vnto diuers men. This vertue of the 2. Cor. 2. worde doth S. Paule declare in theſe wordes, we are vnto God the ſwéete ſauour of Chriſte both among them that are ſaued, and alſo among them which periſh. To the one part are we the ſauour of death vnto death, vnto the other parte are we the ſauour of lyfe vnto lyfe. What is this ſauour nothyng els but the Goſpell, which is vnto one ſauour of lyfe, that is nothyng els but looſing and remiſſion of ſinnes: And vnto the other, it is the ſauour of death vnto death, that is occaſion of bynding and reteinyng in ſinne. This doth Paule alſo declare in an other place. The preachyng of 1. Cor. 1. the croſſe is to them that periſh fooliſhnes. But vnto vs whiche are ſaued it is the power of God. What is ye power of God? nothyng els but remiſſion and loſing from our ſinnes. What is The worde of God is remiſſion of ſinne, if it bee beleeued when it is preached. fooliſhenes: nothyng els but they deſpiſe the Goſpell & recken it of no value, and of no power. Wherfore they remayne bound in their ſinne.

Thus is it declared that one word of God worketh in diuers mē, diuers operatiōs. In ye one it worketh lyfe, ye is, remiſſion of ſinnes: in the other worketh it death, & is taken for fooliſhnes, that is, it declareth them bounde and retained in their dānable ſinnes: and yet in him ſelfe, hée is of one goodnes and of our nature: but the diuerſitie commeth, of them that bée the receiuers. This may bée proued by a naturall example. The dew of heauē cō meth downe indifferently vppon all grounde: but in the one it bryngeth forth good corne & ſwéete frutes: and in the other it bryngeth forth nettles & brombilles, that bée nothyng worth but to the fier. This exāple haue you in the epiſtle to the Hebrues, for this Hebr. 6. ſame purpoſe. Likewiſe by one word doe the holy Apoſtles & Chriſtes miniſters looſe and bynde: but this doe they not by charmyng, coungeryng, iugglyng, and whyſlyng abſolutions as you doe: But by preachyng the holy By preaching of the worde of God, heauē is opened and ſhut. word of God which when it is beléeued doth quiet and looſe our conſcience from all ſinne, and offereth it vs through Chriſt onely. But when it is not beléeued then doth it bynde vs and retaine vs in ſinne. So that this holy worde is the very true keye of heauen, for by it heauen is opened and ſhut.

This doth Chriſoſtome wel prooue Chriſo. in M. c. 15. De doctr. chriſti. li. 1. c. 15. es. 18. in theſe wordes. The key is the word and the knowledge of Scriptures, whereby the gate of veritie is opened vnto men &c. S. Auguſtine doth alſo witnes the ſame ſaying. Theſe keyes hath bée geuen to the Churche, that what ſhée byndeth in earth ſhall bée bound in heauē, and what ſhée looſeth in earth ſhall bée looſed in heauen, that is to ſay, who ſoeuer doth not beléeue that his ſinnes bée forgeuē hym in the Churche, they bée not forgeuen hym: But hée that doth beléeue, and auerte him ſelfe from his ſinnes, beyng with in the Church by that ſame fayth and amendement is hée made whole &c.

Here haue you openly that by bée, leeuing the worde of God our ſinnes bée looſed: & by vnbeléefe bée we boūde in our ſins. But now muſt we ſearch to whom theſe keyes bée geuen. They may not all onely bée geuen to Peter, for then Paule, and the two ſonnes of thunder had them not. Nor they may not bee geuen, to one more then Auguſtine in Ioan Trac. 124. to the other: For Chriſt was indifferent and they were all his Apoſtles & their confeſſion was all one. Wherfore no doubt but theſe keyes weare geuen vnto all Chriſtes Apoſtles vnto the whole Church, as S. Auguſtine doth declare openly vpon Iohn.

This may bée alſo proued by the wordes of your owne lawe which bée 24. q. 1. Quodcū que . theſe, if Peter haue power all onelye to binde and to looſe, then doth it not the Church: But if this bée donne in the Church, then did Peter when hée receaued ye keyes, ſygnifie holy chucrh &c. Heare haue you openly that Peter had not onely the keyes, but hée receiued them in the name of the Church. Wherefore they béelong to all Chriſten men. This doth Origene well prooue in theſe wordes. Tu es Petrus. Origenes Super. M. Ho. 1. &c.

Theſe wordes were ſpoken vnto Peter, vnto all Apoſtles, vnto all maner of perfect faythfull men (for all The church is builded vpō the confeſſion of all the Apoſtles and of all faithfull people. they are Petrus) & in all them is builded the church of Chriſt, and agaynſt none of them can the gates of hell preuayle. Dooſt thou recken that yt keyes of heauen were all onely geuen to Peter, and that no other Chriſten man did receaue them? &c.

Here is it clearely that all Chriſten men bée Peter and all they haue receyued the keyes of heauen, and hell can not preuayle agaynſt them. S. Auguſtine. doth alſo teſtifie the ſame in theſe wordes. Wherefore the church Super Ioan Trac. 124. c. 21. which is founded and grounded in Chriſt, of hym hath receyued in Peter the keyes of heauen, that is, to ſay power to bynde and looſe. &c.

Thus is it playne that thoſe keyes are geuē to ye whole church of Chriſt for her fayth, and they bée the cōmon treaſure of the Church and béelonge no more to one man then to an other but becauſe that all men can not vſe theſe keyes all together (for ye would make a confuſion) therofore doth the Church, that is the congregation of faythfull men commyt the miniſtratiof theſe keyes, that is of preaching ye worde of God, vnto certayne men whome they thinke moſt able and beſt learned in the worde of God: the which mē thus choſen, bée but miniſters of the commen treaſure, and no Lordes ouer it. For the Churche Preachers, if they abuſe their preaching, maye bee depoſed. may depoſe them, ye is ſhée may take away the open and the common myniſtration that ſhée committed vnto them, if they vſe it not well and then they bée but as other Chriſten men hauing no common office nor adminiſtration in the Church.

Wherfore they may neither preach nor yet miniſter ſacramentes openlye but as other Chriſten men may doe pryuately, in their owne houſes, or in other places where men bée gathered, which wil heare of Chriſt: there I ſaye both they and all other Chriſtē men, may ſpeake and learne Chriſtes worde, and declare it after the gift ye is geuen vnto them of God. And they that doe beléeue this word thus preached by Chriſten men, bée by the power of ye keyes loſed from their ſinne and bound if they beléeue not. For all the Church and euery part of the Church haue power to execute theſe keyes, all onely that the open order bée not broken, This doth S. Paule declare ſaying, you may all interpretate 1. Cor. 14. ſcriptures but ſée that all thinges ſée done after an order.

Now to kéepe an order and that nothing ſhould bée done after a confuſe manner, therefore the Church aſſigneth certayne men to be the open and the common myniſters of this treaſure the which bée but all onely minyſters, and no Lordes. And of this cō mon treaſure and not of their priuate treaſure as S. Paule ſayth let a man ſo reckē vs as the miniſters of Chriſt and diſpenſators of the mynyſtery of God. Alſo in an other place, what is S. Paule? what is Appollo? but myniſters 1. Cor. 4. Item. 3. by whom you haue beléeued.

Alſo S. Peter your predeceſſor, 1. Pet. 5. commaundeth you, that you ſhoulde not exerciſe any dominion ouer the The miniſters of the Churche ought to be no Lordes. congregations, but geue example to the flocke. Bée not theſe playne ſcriptures, how you bée no Lordes but miniſters of Chriſtes treaſure: and you leaue the miniſtration and vſurpe auctoritie. S. Petter, whoſe ſucceſſors you boaſt your ſelues to bée, commaū deth you that you ſhoulde bée alonely but miniſters, & keybearers of theſe keyes. As Chriſoſtome prooueth in In M. c. 23. theſe wordes: The keye bearers are prieſtes, vnto whome is committed the worde to teach, and to interprete Scriptures. &c.

Heare you not, how you bée but keybearers, and teachers of y• worde of God. This doth S. Ambroſe witneſſe in theſe wordes: ſinnes bée forgeuen li. de Cain et Abell. by the worde of God, whoſe interpreter is the Deacon. &c. Marke that ſinnes bée forgeuen by the word of God, of the which you bée but interpreters.

Where is now I pray you your Lordly power? which you call the keyes of heauen, is not Scripture, and the practiſe of the Apoſtles, and the expoſition of holy Doctours opē ly againſt you? Will you vſurpe a thing that is contrary to all theſe? I pray you where finde you in all holy Scripture, but one, that Peter or The Byſhops and cleargie abuſe Chriſtes keyes. Paule did aſſoyle after the maner of your keyes. And yet no doubt, but they had the keyes, yea and alſo dyd vſe them. Wherfore it is to mée great maruayle, of whome you haue learned your vſage, and where you haue gotten ſuch keyes. It maketh no matter to mée though you cry as you are wonte. Fathers, Fathers, Counſels, Counſels, the Churche, the Church. For it wilnot helpe you. You ſée opē ly that I haue the holy worde of god, and our maiſter Chriſte, which is elder then our fathers. I haue alſo the practiſe of the holy Apoſtles, that vnderſtand this thynge better then all your counſels.

But let vs graunt that you haue fathers and counſelles for you, That is the next way to deceaue the church of God. By whom can Chriſten men The falſe allegyng of fathers and Councels is the next way to deceaue the Churche of God. bée deceaued, but by ſuch men as bée of auctoritie, and dignitie of yt world? This you know, that men can not bée deceaued by Horſes, nor by Calues, but it muſt bée by men, and not by fooliſhe mē (for who will regarde fooles) but by them that bée reckoned of wiſdome and of reputation in the world. And not by one wiſe man (for an other wyſe man may bée of as good reputation and wiſdome as hée) but it muſt bée by many, or els it can haue no ſhyne nor colour of excellencie, yea and by ſuch a multitude, that reaſon can not ſuſpect. So that there is neuer ſo great daunger vnto the church of God, as when all theſe thynges come togither. And therefore ſayth ye holy Prophete: Bleſſed is that man that foloweth not the counſels of wicked Pſal. 1. men. You know that counſelles cā bée no ſmale thing, nor no fooliſhe: nor the wicked men themſelues doe recken it for no ſmale thinge, but for the greateſt thynge, and the wyſeſt thyng, and the ſtrongeſt that they can thinke or deuiſe. And no doubte but it hath a fore reaſon, and a fore all the worlde a great apparence of no ſmale wiſdome, and is ſo ſtrong that euery man is compelled to receaue it. Yea and alſo thoſe men haue auctoritie (for as the Prophet ſaith: they ſitte in the chayre, the which doth both ſignifie great learning, and and alſo great auctoritie): And yet ſaith ye Prophet, that bleſſed is hée that foloweth not their counſelles, nor ſitteth in theyr chayre.

Now, if theſe thynges coulde bée iudged by ſome reaſon, or els they ſéemed ſo euill, that all the worlde could iudge them. What néede the holy Ghoſt to make ſuch a dooe, or to write ſo ſtrongly agaynſt them? yea and to ſay, that bleſſed is hée ye heareth them not? Wherfore hée muſt néedes ſpeke of ſuch miſchiefe, and of ſuch falſhod, and of ſuch errours as haue all thoſe thinges for them, that you brynge for you: That is, fatherhod, wyſdome, learning, auctoritie, multitude, and long cuſtome. The which thyngs bée able to peruerte any man, bée hée neuer ſo wiſe, or neuer ſo holy, if hée ſticke not faſt to the worde of God onely. And therefore ſayth the Prophet: Bleſſed are they whoſe meditation is in the law of God. Bleſſed is hee whoſe wyll and meditation is night and day (that is continually) in the law of God. Ʋnto the which, if all your coūſels, all your fathers, all your cuſtomes, briefly, all that you bring for you, bée compared, then ſhall wée ſée whether it bée true, and of God or not. For of themſelues they haue no truth, but bée inuentions of corrupted reaſon, and perſwaſions of the deuill, to peruerte the holy church of God.

But my Lordes, let vs goe to reaſon: Tell mée by your honour, is it reaſonable that the holy Churche of God, redéemed wyth Chriſtes precious bloud, and aſſoyled by hym from all her ſinnes, ſhould bée now bounde vnto you, and to your abſolution? and that ſhée ſhould not bée releaſed, but thorow your power? ſéeyng that you bée but miniſters and ſeruauntes ordayned of Chriſt vnto her profite, and not to your honour? Thys wyll I declare by an example.

I put this caſe, that there bée a priſoner An exāple. bounde faſt in cheynes, ouer the which you haue the cuſtody and the kéepyng, after the kynges commaundement, now the kynges grace ſaith vnto you, looſe that fellow, & let hym goe frée out of priſon vnder this cōdition, that he ſhal promiſe to ſerue no Prince but mée onely. What, will you looſe him or not? Cā you, or dare you kéepe hym longer if you woulde? Or can you compell him to make any other compoſition with you, than alonely to ſerue ye king? If you woulde The miniſtration of the Church belongeth to the Byſhops & other miniſters but the authoritie of the ſame belongeth to Chriſt. kéepe him longer in priſon, did you not runne in the kynges diſpleaſure? And if hée did promiſe you any other compoſition, were hée bounde thereto? Nay doubtles. Moreouer, in looſing of him, what thyng doe you by your auctoritie? yea what thyng doe you at all, but that you are myniſters vnto the kynges commaundement, and a ſeruaunt to the poore fellowe. The miniſtration & ſeruice is yours, but the auctoritie is the kinges, of the which you haue neuer a crumme.

Take an other example. If it pleaſe the kynges grace to make any An other example. of you an Embaſſadour, and geeue you a commiſſion, and commaundement, to fetch home into his lande a baniſhed man, vnto whom the kinges grace writeth his pardon, with ſuch wordes and vnder ſuch condition as pleaſeth his grace. Now, this pardō deliuereth hée to you, for to beare and to declare vnto the baniſhed man. Here woulde I know of you, what you can doe for this baniſhed man more then is written in your cōmiſſion? Alſo what can you doe againſte hym, in theſe thinges that the kinges grace hath pardoned hym? You can neyther adde nor take away from the kinges pardon. You can no more doe but declare it vnto the partie. And if hée receaue it, then may hée as lawfully, and as fréely come into the land as you may, and you can not ſay by right that you haue by your auctoritie diſcharged hym, or geuen him any pardō of his baniſhmēt, but alonely you haue deliuered & declared vnto hym the kinges pardon, which when hée had receaued with the conſiderations therein, then is hée diſcharged of hys baniſhment. And if hée will not receaue the kinges pardon, then can you neyther helpe him into the land, nor yet diſcharge hym of his trāſgreſſion: but onely you leaue hym, and declare vnto him, yea and that by the kinges wordes that hée is a baniſhed man, and ſo ſhall remayne till hée receaue the kinges pardon.

So likewiſe ye word of God where in is pardon for all ſinners is committed vnto you to preach and to declare, which if they receiue by faith, they are frée and looſed from their ſynnes, but The doctrine and true preaching of the worde of God is the pardon and remiſſion of our ſins. if they doe not they are bound (not by your auctorytie, for you bée but myniſters and ſeruauntes, and can no further goe then your commyſſion) but by ye auctorytie of God onely. Wherefore ſée well to your conſcyence how you can diſcharge your ſelf afore God that doe ſo preſūptuouſly vſurpe his auctorite, of the which you haue neyther worde nor example in ſcripture.

Moreouer how can you prooue this manner of abſolution. Ego abſaluo te auctoritate mihi comiſſa, for to bée lawfull. I pray you where was there euer any auctoritie cōmitted vnto man to take away ſynne? There is no auctoritie The authoritie of the churche belongeth to Chriſt onely. committed vnto man, but all onely miniſtraciō of the worde. Now your abſolucion maketh mencion of auctoritie, yea and that without the ſworde, and a great many of you vnderſtode not the worde. Duns ſayth, Quod abſolutio ſacerdotis, eſt diſpoſitio neceſſitatis ad remiſſionem culpae. How thinke you, bée theſe fitte wordes for a Chriſten man?) if your abſolution bée neceſſary, then can not God take away ſinne without you, nor you wt out hym, but God and you togither take away ſinne. Whether will you now? Will you aſcend ſo hie, will you bée check mates with God? I thinke ſhortly you will alſo bée Gods. The Phareſies did recken much better of God then you doe, for they ſayd, that God onely did abſolue from ſinnes, & you ſay I doe aſſoyle, yea and that by auctoritie, ſo that you farre paſſe the Phareſies. But let vs ſée what S. Auguſtine ſayth of ſuch mē, many ſinnes bée forgeuen thee, hée Prophecyed of men that bée to come. There weare Luke. 7. Auguſt. lib. Quinquaginta home liarum. be. 23. many men to come that would ſay, I forgéeue ſinnes, I iuſtefie, I ſanctifie, I make whole ſo many as I baptiſe. Wherefore the Iewes did better vnderſtande the remiſſyon of ſynnes thē heretykes doe, for the Iewes ſayde, what mā is this, ye forgeueth ſynnes, & the heretyke ſaith, I forgeue, I make cleane, I ſanctifie. &c.

Theſe wordes bée playne inough agaynſt you, for you ſay we haue auctoritie The popes Clergy is condemned by S. Auſten to bee heretickes. to remyt ſynnes. And. S. Auguſtine ſayth, you bée heretyckes for ſo ſaying. You can not denye, but S. Auguſtine reprooueth your owne abſolucion, where in you ſay that your abſolution is requiſite of neceſſitie to remyſſion of ſinnes, the which is nothing els, but clearly denying of chriſt, of his bleſſed bloud, and alſo of his holy worde. But if wée had grace, wée might perceaue that neyther you, nor your abſolucion, nor yet any thing ye you doe weare of God. For all ye you doe is clearely done for mony and for no other cauſe. Recken one thing that you doe, as concerning your miniſtration, but that you will haue money for it: As not ſo much as waſhing of a heape of ſtones.

Whereby haue you gotten all your great poſſeſſions, but alonely vnder the collour, that you bée Chriſtes holy biſhops. For money you make whore dome as lawfull as matrimony. For Money is the Popes beſt marchaunt. money, ſtollen good ſhall bée better thē heritage. For money, you make vſury lawful marchaundiſe. For money, all ſinnes bée vertue. Yea and alſo haue great pardon to them. For money, you ſell man, wife, mayde & child king, and land. For money you make as good marchaūdiſe, of womens priuities, as a Goldſmith doth of gilted plate. You will recken that this is a Shamefull doyngs muſt bee ſhamefully rebuked. ſhame for me to write, but it is more ſhame for you to doe it. And if you did not theſe ſhamefull déedes, I ſhoulde haue none occaſiō to make this ſhamefull writyng. Take you away ye cauſe and I will take away yt writyng. Yea you are not ſo content, but you ſell Chriſt, you ſel the bleſſed Sacrament of his fleſh and bloud, you ſell his holy worde, you ſell all other Sacramentes. Briefely you ſell, all maner of thyng that euer hée left in earth to The Pope ſelleth God and all his ordinaūces the comfort of mans ſoule, and all for money. Yea and not ſo content, but you make alſo more lawes, and more ſtatutes, & diſpenſe with them for money, and all theſe thynges doe you, by the authoritie of the keyes, that both open heauen and hell, and a mans coffer and alſo his purſſe yea & ſometime they loſſe the coate frō his backe. Our maiſter Chriſte ſayth vnto you, The Pope will not folow nor obey to Chriſtes commaūdemēt, for hee biddeth hym looſe. you haue receiued it frée, geue it frée agayne, and you geue nothyng frée. But I know your aūſwere. You will ſay that you ſell not your Maſſe, nor Sacramentes, nor the word of God, but the labour that you haue about them. O thou deuill when wilt thou bée without an excuſe, whē wilt thou graunt thy ſelfe gilty? Tell me ye that bée without ſhame, if you doe ſell but your labour, is it not ſore and an vnlawfull price to ſell it ſo deare? what Byſhop can deſerue by his labour a thouſand pound by yeare: & yet ſome of them haue a great deale more, and labour nothyng at all. How deare wil The Pope ſelleth hys ware very deare. theſe men ſell their labour, if they ſhoulde bée tankerdebearers. They would make water dearer thē wyne. Yea tel me what labour there is with in the Realme that is halfe ſo deare ſold as their idlenes is?

But you belly gods, did not Chriſtes Apoſtles take paynes & labours about the miniſtration of the worde? and in fulfillyng of their office, more in one day then you doe in all your lyues: and yet was it not lawfull for them more to receiue then a lyuyng. For our maiſter Chriſt ſayd, yt worke man is worthy of his meate: ſo ye our Math. 10. maiſter wold that they ſhould receiue no more but that was neceſſarie. Alſo S. Paule ſayth our Lord dyd ordeine 1. Cor. 9. that they whiche preache the Goſpell ſhould lyue on yt Goſpell. Marke how hée ſayth, they that preach yt Goſpell. Now which of you all doth preache ye Goſpel: not one: and yet will you enioye Hierome. theſe innumerable poſſeſſions. S. Hierome ſayth on this ſame text, you muſt lyue on the Goſpell, but not bée Chriſoſto, ad Ti. 5. riche, alſo Chriſoſtome ſayth, I ſay boldly that the byſhops and Prelates of the Church, may haue nothyng but meate and drinke and cloth. &c.

Heare haue you playnely, that if S. Chriſoſtome is very ſtraight to byſhops and the reſt of the Clergye. you did labour faythfully and truely in the Goſpell, you could haue but a lyuyng there on, and no Lordly poſſeſſions, but now doe you nothing in the worlde, but excerciſe tyranny on them that would preach the Goſpell, and make lawes and ſtatutes, to deſtroy them, and the holy Goſpell of Chri. ſ. 6. de anathemate. God, ſo that Chriſoſtome ſpeaketh well of you. Beholde I ſée men that haue no trew ſence of holy ſcripture: yea they vnderſtand nothing at all thereof: & to paſſe ouer many things, for I am aſhamed to call thē mad mē, triflers & wranglers) they bée ſuch as know not what they ſay, nor of what thynge they ſpeake, but all onely bée they mighty & bold to make lawes, & to curſe & cōdemne thoſe things, of yt which they know nothing at all. &c.

Bée not theſe your workes? who can ſay, but that theſe wordes be ſpoken of you? who maketh ſtatutes and lawes but you? who curſeth and condemneth but you? how can you lay theſe thinges from you? how can you auoyde thē? ſo long ſhall they bée layd agaynſt you tyll you can bring in one that is gylty of them, I think that will bée long. And yet will you haue theſe great poſſeſſions, and bée alſo greate Lordes, doing nothing therefore at al but al onely play the part of a byſhop, as a Chriſtmas game player, doth of a king, and as a Popet which ſpringeth Byſhops compared to popets and ſtage players. vp and downe and cryeth Peepe Péepe and goeth his way. So doe you make a coūtenaūce of great holines & of great perfectiō, but all ye world can teſtify what you doe in indeede. More ouer you are more bound to the Goſpell, then all other men bee in ye world for thereby haue you all your honour all your riches, all your Lordly poſſeſſions, and if the goſpell were not, men would no more regard you, then they doe Coblers, & yet deſerue you worſt of all men of the Goſpell.

Wherefore I can no more ſay vnto you, but the wordes of our Maiſter Chriſt, Woe bée vnto you hypocrites the whiche ſhut heauen gates before other men, and as. S. Luke ſayth,Math. 26. Luke. 11. you haue taken away ye key of ſcience and neyther enter in your ſelfe, nor yet ſuffer other that come to enter in.A ſore ſentence of Chriſt agaynſt vnpreachyng Prelates. Now let mée ſée, how all your keyes, and al your power can aſſoyle you frō this ſame woe yt our M. Chriſt doth heare laye vnto you? This worde of God byndeth you to euerlaſting damnation: let vs ſée if your piklocke can open this locke then will I ſay that you haue the keyes of heauen or els not. I thinke you may ſéeke all your clegge with keyes and fynde not one that will open this locke.

FINIS.

¶ Free will of man, after the fall of Adam of hys naturall ſtrength, can doe nothyng but ſinne beefore God.

IN this article will wée not diſpute, what man may doe by the cōmon influence geuen hym of God, ouer theſe inferior and worldelye thinges, as what power hée hath in eating and drinking, in ſléeping, and ſpeaking, in buying and ſellyng, and in all other ſuch naturall thinges, that bée géeuen of God indifferently to all men, both to good and bad. But here will wée ſearch, what ſtrength is in In what thinges we haue freewill, and in what none. man, of his naturall power, without the ſpirit of God, for to will, or to doe thoſe thinges that bée acceptable before God, vnto the fulfilling of the will of God: as to beléeue in God, to loue God after his commaundemēts, to loue iuſtice for it ſelfe, to take God for his father, to recken him to bée mercifull vnto him, to feare God louingly, with all other thinges that mē doe call good workes: this is the thing that wée will ſearch to knowe. Now, that hée can doe nothyng in theſe cauſes, by his frée wil, our maiſter Chriſt prooueth it in theſe wordes: Hee that Iohn. 15. abideth in mée, and I in him, bringeth forth much fruite, for without mée cā ye doe nothing: if a man abide not in mée, hée is caſt out as a braunch, and ſhall burne.

Here it is open, that fréewill without grace, can doe nothing. I doe not ſpeake of eating, & drinking (though that bée of grace) but nothing that is fruitfull, that is meritorious, that is worthy of thanke, that is acceptable The frutes of freewill. Freewill without gods grace can doe nothyng that is good. before God. For hee that hath not Chriſt in hym, is caſt out, this is the firſt fruite of freewill: than wythereth hée, that is the ſecond fruite, this wythering helpeth hym nothing to goodneſſe, hée muſt wither, let him doe the beſt: than is hée gathered, and caſt in the fire, this is the thirde fruit. What can bée in the fire doe? nothing but burne. Hée can not lye there as a thing indifferent, but hée muſt néedes burne, & hée cā not come out of yt fier by his owne ſtrēgth: let hym intende as much as hée can, his intention can Bona intentio. not helpe hym, nor yet further hym. So that all the might of fréewil, when hée is left alone, is nothyng els, but firſte to bée caſt out: and ſeconde to wyther, ſo decayeth hée: thyrdly, to be caſt into the fire. All this is wors, and wors. Finally, hée burneth, this is worſt of all, for here is hée paſt helpe, ſo that this is the ſtrength, that fréewill hath, to bryng him ſelfe to vtter deſtruction.

Now, where will our Duns men, bryng in their Bonum conatum? they are ſo longe in bryngyng of it in, that fréewill is brought to the fire, & there can hée neither ſaue him ſelfe frō burning, nor yet helpe him ſelfe out. But to this my Lord of Rocheſter aunſwereth in a certaine place, that fréewill can doe no good meritorious, ſed tamē non omnino facit nihil. What is this to ſay, but nihil? If hée doe no good, yt is meritorious, nor worthy of thāke before God, I pray you, what doth hée, but nihil? Our diſputation is, what goodnes that hée can doe, wtout grace, and you graunt, that hée can doe no goodnes, and yet you ſay, that hée can doe ſomethyng. But let vs ſée how S. Auguſtine vnderſtandeth this text of S. Iohn. Leſt any man ſhould ſuppoſe, Super Ioannem tract. lxxi. that the braunche of hym ſelfe could bryng forth, at the leſt wayes, a litle frute, therfore ſayth hée, nor with out me, can you doe a litle, but without me can you doe nothyng, therfore whether it bée litle, or much, without him, can it not bée done, without whō is nothyng done. One of two things, muſt the braunche néedes doe, either abyde in the vyne, or els burne in the fier, if it bée not in the vyne, then is it in the fire. &c.

My Lord, where will you bryng in here, your ſomethyng, that fréewill doth? Saint Auguſtine ſayth, without grace, cā fréewil doe neither litle, nor much: for if ſhée bée not in Chriſt, ſhée burneth in the fire. Call you that ſomwhat? Where bée nowe M. Dunſis Dūces doctrine ouerthrowen. mē, with their bonum conatum, bonum ſtudium, & applicationem ad bonum. Here muſt they néedes lye in the fire, with all their good intētes, with their good preparations, and their holy diſpoſitions. Alſo S. Paule, we are not 2. Cor. 3. ſufficient, to thinke any thyng of our ſelues, but our ſufficiencie, is of God. What is this? that we are not able to thinke any thyng of our ſelues? what can bée a ſmaller thyng, thē to thinke? and yet this ſmall thynge can we not doe. It is alſo open, that Saint Paule We of our ſelues as of our ſelues can not do • ſo much as thinke a good thought. meaneth not of the thinkyng, that cō meth by naturall power, for yt God doth not let, but letteth it proceede, after his firſt ordinaunce, as we haue open experience in infidels. But here hée ſpeaketh of ſuch a thinkyng, as is acceptable, and thankful before God, and therefore foloweth it, God hath made vs worthy miniſters of ye new Teſtament. Here is it open, that hée ſpeaketh of that thinking, that is a ſingular, and a ſpeciall gift of God, and not of the common gift of nature, for that were nothyng, to the miniſtratiō of the Goſpell.

But let vs ſée what S. Barnarde Barnarde lib. arbit. ſayth, of this text. What ſhall we ſay? is this alonely all the merite of fréewill, that hée doth alonely conſent? yea doubtles. Not that, the ſame conſent, in the whiche is all his merite, is not of God, when that we can neither thinke (the whiche is leſſe, then to conſent) any thyng of our ſelues, as though we were ſufficient of our ſelues. Theſe wordes bée not myne, but the Apoſtles, the whiche geueth vnto God, and not to his fréewil, all maner of thinges, that can bée good, that is to ſay, to thinke, to will or to performe. &c. Here you not, that all thyngs, that can bée good S. Barnarde geueth to God? Now, what ſtrength hath fréewill, hee can neither thinke good, nor wel, nor yet performe it? what remaineth? I know nothyng, but either it is included in thinking, in willyng, or in performyng, and all theſe bée geuē to God. Alſo our maiſter Chriſt ſaith, Math. 7. Shal men gather grapes of thornes, or figges of bromble buſhes? An euill trée, can bryng foorth no good frute. What meaneth our maiſter, whē hée ſayth, that grapes bée not gathered of thornes? nothyng els, but that ye frute muſt bée lyke the manner of the trée. And therefore ſayth hée, an euill trée, can not bryng forth good frute. Now, can you not denye, but that fréewill without grace, is an euill trée, Ergo, his frute muſt needes bée euil, hée may well bryng forth frute, but it ſhall not bée good. Is not all fréewils power declared in theſe wordes, hée can not? I pray you, what meaneth our maiſter Chriſt in theſe woordes, hee can not? Chriſt ſayd, hée can not, and will you ſay, hée can? Alſo our maiſter ſayth. You adders byrdes, howe can you Math 12. ſpeake good thynges, ſéeyng that you bée euill. Had not theſe men fréewill? and yet ſayth our maiſter, they could Mans freewill without Gods grace can doe nothing that is good. not ſpeake good thynges. You recken it but a ſmall power, to ſpeake good, and yet as ſmall as it is, fréewill can not doe it, hée may well ſpeake, but it ſhall not bée good. For how ſhould hée ſpeake good, that is euill of him ſelfe? how ſhould hée doe good, that knoweth no good? but is the very enemy of goodnes, yea and aſmuch as • yeth in him, hée wold there were no goodnes.

You haue alſo a commō principle, there is nothyng loued, and deſired, but that, that is knowne. Now how ſhould fréewill flée from ſinne, and deſire goodnes, and hée knoweth not, whiche is very ſinne, and which not? As S. Paule ſayth: by the law, is the knowledge of ſinne, ſo blinde as fréewil, Roma▪ 3. that hée knoweth not ſinne, to bée ſinne, nor vertue, to bee vertue, but iudgeth that thyng to bée good, that is euill, and that thyng, that is euill, to bée good, for hée is loſt, & hath no true iudgement. As S. Auguſtine ſayth, In Enche. 〈◊〉 . • 9. what goodnes can hée doe, that is loſt, except that hée bée deliuered from his miſerie? Can hée doe good by his fréewill? God forbyd, for man euill vſing his freewill, did both looſe him ſelfe, & alſo his freewill, and as man being alyue, doth kill him ſelf, & whē hee hath killed him ſelfe, hée cā not make him ſelfe aliue agayne. So likewiſe, whē we doe ſinne by fréewill, & ſinne hath Man by vſ • ig of his freewill euill did loſe both hymſelfe & his freewill. the victory, then is fréewil cleane loſt, for of whom a man is ouercome, vnto hym muſt hée bée ſeruaunt. Doubtles, this ſentence is of Peter the Apoſtle, the whiche, ſéeyng that it is true. I pray you what maner of freedome can a bonde ſeruaunt haue? except it bée, when it pleaſeth him to ſinne. &c.

What can bée ſayd to this? doth hée not clearely ſay, that mā hath loſt his fréewil by ſinne? and can no more doe vnto goodnes, then a dead man can doe, to make him ſelfe alyue agayne? yea, hée can doe nothyng, but delight in ſinne. Call you that a fréedome? Call you that bonum conatū? Call you that a preparyng to grace? S. Auguſtine De • erbis apoſt▪ ſer. 11. doth declare, what goodnes, that fréewill deſerueth, without grace ſaying. O curſed fréewill, without God, we haue experience, what freewill cā doe without God, therfore are we miſerable, becauſe we haue experience, what fréewill is able to doe, without God. Behold, man was made good, & by his fréewil, was hée made an euill mā. Whē ſhall an euill mā by his freewill, forſakyng God make a mā good, hée béeyng good, could not kéepe hym ſelfe good, and now, that hee is euill, ſhall hee make hym ſelfe good? when that hée was good, hée kepte not him ſelfe good, and now, that hee is euill, ſhall hee ſay, I make my ſelfe good? &c.

Here is the very ſtrength of freewill, Mans freewill cā doe nothing but ſinne. by his ſtrength, are wée made miſerable, and that doth experience learne. And yet wée boaſte fréewill? S. Auguſtine calleth it curſed fréewil, and will wée call it bleſſed fréewill? Is not this a goodly fréedome, and great power to bryng vs to this euerlaſting miſerie? This is our bonum conatum, and facere qoud in ce eſt, and preparare ſe ad graciam, with other dampnable dreames, that wée haue, whoſe concluſions are nothing els, but to bryng vs to dampnation. You ſée S. Auguſtines words bée ſo plaine that no mā can auoide them Alſo S. Paule ſaith: Roma. 8. The wiſdome of the fleſhe, is enemy to God, it is not ſubiecte vnto ye law, nor cā bee, for they that ſerue yt fleſhe, can not pleaſe God. And hée that hath not the ſpirite of Chriſt, the ſame mā is none of his: for the ſelfe ſpirit beareth witnes to our ſpirite, that wée be the children of God. Here haue you Mās fleſhly wiſdome is enemy to God. plainely, that the wiſdome of yt fleſhe, is the very enemy againſt God. It cā not bée ſaide, but by wiſedome he vnderſtandeth the beſt thyng that is in man, for better thē wiſdome, cā there nothing bée: and yet that is enemy to God, for it is but fleſhe, and all that is in man without the ſpirite of God. And that S. Paule declareth, when hée ſaych: hée that hath not the ſpirite of Chriſt, the ſame man is not Chriſtes. Here is playne, that will, reaſō, wiſdome, hart, or whatſoeuer thing y• is in man (without the ſpirit of God) is but fleſhe, and can not bée obedient. Hée ſayth not, he wyll not, but he can not, hée hath no might, hée hath no power, let hym intende his beſt, doe all yt lyeth in hym, with all his might, & all his power, & yet can it not pleaſe God, for it is but all fleſhe.

But here M. Duns will make a diſtinction, and ſay, that fleſhe is takē Duns. here for fleſhely deſires onely, and voluptuouſnes, & not for the deſires of the ſoule, nor for the electiō of yt will. I woulde know, what part of man it is that deſireth? or that coueteth thys voluptuouſnes? It is not the bones, nor the ſinowes, nor the fleſhe that hangeth thereon, but it is the higheſt parte of man, the very ſoule of man, hée is the grounde and auctor of all conſcupiſence: take away hym, and there remayneth no voluptuouſnes. Therefore S. Paule declareth hym, and hys operation, when hée caulleth it the wiſdome of the fleſhe. But I woulde gladly know what hée vnderſtandeth by vncleane deſires, and by voluptuouſnes? If hée vnderſtand, euill cogitations, as aduoutry, fornications, manſlaughter, thefte, couetouſnes, deceite, vncleanes, blaſphemy, pride, and fooliſhnes. If hée call theſe volupouſnes, theſe bée they that come from the hart of man, and bée choſen by the election of the will, as our M. Chriſt doth clearely declare Mark. vij. Yea, and that from the very Marke. 7. bottome of the hart. Can they inuent any other vncleanely deſires thē theſe? And theſe come not from the bones, nor from the ſinowes, but frō the very ground of the hart, and theſe bée all hys deſires, and other hath hée none of hym ſelfe. Wherefore theſe dreamers dreame, they wot not what, and ſpeake, that they vnderſtand not. For all that is in man, harte, ſoule, fleſhe, and bone. &c. wyth all theyr workes, is but fleſhe, excepte the ſpirite of God bée there. Euery man hath a ſoule, but by that is hée not Chriſtes, for thē Infidels were Chriſtes, but the ſpirite of Chriſt, maketh Roma. 8. hym Chriſtes, and the ſpirite of God géeueth witnes to our ſpirite, that we bée the children of God. Our ſpirite géeueth no witnes to himſelf, that hée is Chriſtes, for then were the ſpirite of God fruſtrate.

Wherefore let our ſpirite as well as hée can, ſtudye hys beſte, to apply hymſelfe to goodnes after the vttermoſt of his power: and yet is it but wiſdome of the fleſhe, and hath no witnes of God: yea, it is but an enemy, and it muſt néedes bée ſinne. For S. Auguſtine ſayth: Hée that féedeth De verbis Domini ſer. xv. without mée, féedeth agaynſt mée. &c. Marke how hée ſayth, agaynſt mée. Wherefore all that fréewill can doe without grace, is but ſinne. Marke alſo, that Paule did write vnto the Freewill without grace is ſinne. Iewes: yea, and to the beſt of them, which did ſtudye to doe good workes: yea, and that the beſt workes, that were the workes of the lawe, and yet all theſe bée caulleth but fleſhe, and declareth openly, that all theſe good workes coulde not helpe them, & yet no doubt but that the Iewes dyd as much as lay in theyr fréewyll to doe, to come to the fauour of God, & yet it helped not, for all was but wiſedome of the fleſhe, and enemy to God.

Alſo S. Paule ſayth: If you mortifie Roma. 8. the déedes of the fleſhe, by the ſpirite, you ſhall liue. You will not recken, that S. Paule doth iudge the ſpirite of God neceſſary, to kyll the deſires of the fleſhe, that is, of the ſyndwes, or of the bones, or of any other thyng that is in man, beſide the ſpirite of man, for that were but a ſmall thyng, yea it were but fruſtrate to ſet the ſpirite of God to kylle theſe thynges, for the ſpirite of man can kill them, yea and alſo rule them. For after your owne Philoſophers, the ſpirite of man, is the ruler and the guider of all the woorkes, that bée done by the body. Wherefore the ſpirite of God muſt bée hee that ſhall kyll the diſeaſe of our ſpirite, the whiche is the moſt ſpirituall thyng in vs: and yet is it but fleſhe afore God. For if there were any power in hym, hye, or De verbis Apoſt. •… ij. lowe, to kyll hys deſires, then were it but voyde to call the ſpirite of God to helpe. But let vs heare what S. Auguſtine ſayth on this texte, if you mortifie your fleſhe. &c. Thou wylte ſay, that can my wyll doe, that can my fréewill doe. What wyll? what maner of fréewil? except that hée guide thée, thou falleſt, excepte hée lyfte thée vp, thou lyeſt ſtyll. How canſt thou We can doe nothyng that is good without the ſpirite of God then doe it by thy ſpirite, ſéeing that yt Apoſtle ſayth: As many as bée ledde by the ſpirite of God, bée the children of God. Wilte thou doe of thy ſelfe? Wilte thou bée ledde of thyne owne ſelfe to mortifie the déedes of the fleſhe? what will it profite thee? For if thou bée not an Epicure, thou ſhalt bée a Stoicke? Whether thou bée bée an Epicure, or a Stoicke, thou ſhalte not bée amonge the children of God. For they that bée guided of the ſpirit of God, bée the childrē of God: not they that lyue after their owne fleſhe: not they that lyue after theyr owne ſpirite: not they that bée ledde of their owne ſpirite: but as many as bée led of the ſpirite of God, they bée the children of God.

But heare a man will ſay, Ergo, then are wée well ruled, and we doe Who are yt children of God? not rule. I aunſwere. Thou both ruleſt, and art ruled, but then doeſt thou well rule, if thou bée ruled of the good ſpirite. Ʋtterly, if thou want the ſpirite of God, thou canſt doe no good. Thou doeſt truely without his helpe, by thy fréewyll: but it is but euill done. Ʋnto yt is thy will apte, which is cauled frée, and by euell doeing, is ſhée made a damnanable bonde ſeruant. When I ſay without the helpe of God, thou doeſt nothing, I vnderſtand by it no good thing, for to doe euell, thou haſt frée will, without the helpe of God, though that bée no fréedome. Wherefore you ſhall knowe, that ſo doe you goodnes, if the helping ſpirite bée your guider, the whiche if it bée abſent, you can doe no good at all. &c. Mée thinke this ſaying is ſufficient, if men would beléeue S. Aguſtine. Marke how hée ſayth, without the ſprite of God we lye in ſynne, let our ſpirit doe ye beſt hée can. For they bée not the children of God, yt are guided after their owne ſpirite but after the ſpirit of God. For our ſpirite can doe no good at all, but euell, if the ſpirite doe not leade hym. Where is now our bonum ſtudium? our bonus conatus and applicacio ad bonum? For Bonus conatus verstum de congru • . our ſpirite can doe nothing but euell, and is of hym ſelfe, but a damnable ſeruant. What good can a damnable ſeruant doe of hym ſelfe? So that here it is openly proued, that the frée will of man, of his owne ſtrength, and of his owne power, con doe nothing but ſynne.

But now commeth the damnable Fleſhly & carnall reaſon, reaſoneth frowardly and crookedly. reaſon, and fleſhly wiſedome, & will diſpute, and ſay: if our frée will cā doe no goodnes, what néede God to commaunde ſo many good thinges? what neede God to geue thoſe cōmaundementes, that he knoweth well bée impoſſible for vs? And if they bée impoſſible, what right is in hym that damneth vs for that thyng, that is impoſſible, for vs to doe? I aunſwere.

O thou blinde and preſumptuous and damnable reaſō, where haſt thou learned of any other creature, to enquire a cauſe of thy makers will? or els to murmour, agaynſt the ordināce of thy lyuyng God? What haſt thou to doe to require a cauſe of his actes? Hée hath made thée without thy cōſēt and counſell, & may hée not ſet lawes, and commaundementes to rule thée by, at his pleaſure, without thy counſel? thou art worthy of none aūſwere, thou art ſo preſumptuous: nor there is no godly aunſwere, that will ſatiſfie thée. Neuertheles, I will ſtoppe thy blaſpheming mouth, by thine own wiſedome, to thy great ſhame.

Fyrſt, this thing muſt thou graunt As God is nothynge but goodnes, ſo can hee commaunde nothyng but that which is good. mée, that thy God is Eſſenciall goodneſſe, and is nothyng but goodneſſe. Wherefore hée can commaunde nothyng but that is good, iuſte, and righteous. Which thynges, if thou doe not, or bée not able to doe, thy maker may not let his goodnes vndone, becauſe of thy naughtines, or for thyne vnablenes. And if thou bée not able to doe thoſe good thynges, that hée cō maundeth thée, there is no faulte in the commaunder, nor yet in the commaundementes. Wherfore then dooſt thou grudge agaynſt hym wythout a cauſe? But yet wilte thou murmure, and ſay, how that hée knoweth, how they bée impoſſible for thée. Truth that is, hée knoweth it. Then wylte thou ſay, wherfore doth hée cōmaūde them to mée? O thou preſumptuous creature, it were ſufficiently aunſwered to thée, to ſay, that it is his pleaſure ſo to commaunde. What couldeſt thou ſay more? what occaſiō haddeſt thou to murmure? what wronge haſt thou?

But I wil goe farther. Thy maker knoweth that they bée impoſſible for for thée: hée knoweth alſo thy damnable & preſumptuous pride, that reckeneſt, how thou canſt doe all thynges that bée good of thyne owne ſtrength, wythout any other helpe. And to ſubdue this preſūptuous pryde of thine, & to bring thée to knowledge of thyne owne ſelfe, hée hath géeuen thée hys commaundementes, of the whiche thou canſt not complayne, for they bée both righteous and good. And if thou complaine becauſe they bée impoſſible for thée, then conſider thy dampnable pryde, that thoughteſt thy ſelfe ſo ſtronge, that thou couldeſt doe all goodneſſe.

But what wilt y• now doe? Theſe Why God hath geuen vs his commaundementes to bee kept. commaundementes bée géeuen, and can not, nor ſhall not bée chaunged, to ſatiſfie thy preſūptuous pryde. Wherof wylte thou now complayne? Gods commaundementes bée reaſonable, they be good, they bée righteous, and they bée laudable, ſhal all theſe things bée deſtroyed, to ſatiſfie thy pride? nay not ſo. But thou ſhalt rather remaine wyth all thy pride, vnder the damnation of theſe commaundementes. What ſayeſt thou thereto? Cāſt thou auoyde this? Cāſt thou ſay but this is right? Canſt thou ſaue thy ſelfe from daunger? Canſt thou auoyde thy dāpnation, by all thy carnall wyſdome? Nay verely. For hée that is thy aduerſary is omnipotent. Wherefore, ſay what thou wilte, ſo muſt it bée, for it is Gods ordinaunce, which may not bée chaunged. But now, wilte thou aſke what remedye? no remedy but this onely, to confeſſe thy weakenes. to confeſſe thy pryde, to knowledge thy vnablenes, to graunt, yt theſe cō maundementes bée lawfull, holy, and good, & how thou art bounde to kéepe them, and to geue laude, and prayſe to God for them, & to goe to thy mercyfull maker with this confeſſion, and to deſire hym, that hée will helpe thée, that hée will bée mercyfull vnto thée, that hée will ſtrengthen thée, for thou art to weake, that hée will geue thée his ſpirite: for thy ſpirite is to fleſhly, to fulfill theſe ſpirituall commaundementes, and doubt thou not, but thou ſhalt finde hym both mercyfull, and alſo gracious, for hée gaue thée theſe cō maundements for that intent, ſecretly declaryng, both thy pride, & alſo thy weakenes, that thou mighteſt ſéeke, and call vnto hym for helpe.

This doth S. Auguſtine declare De temp. ſer. lxiij. well in theſe wordes: If man doe perceiue, that in the commaundements, is any thing impoſſible, or els to hard let hym not remaine in hym ſelfe, but let hym runne vnto God, his helper the which hath geuen his commaundementes for that intent, that our deſire might bée ſtyrred vp, and that hée might geue helpe. &c. Marke S. Auguſtine ſayth, that the commaundemēts bée impoſſible vnto our ſtrength, but we muſt call to God for ſtrength.

The Pelagians dyd recken, that they had got a great victory, whē they had made this carnall reaſon, yt God would commaūde nothyng, that was impoſſible. Of this reaſō did they glory, and triumphe, and thought, that they muſt néedes haue ſome naturall ſtrength, and power to fulfill the commaundementes of God, ſéeyng that God would commaunde nothing impoſſible to man. Of this ſame reaſon, doth my Lorde of Rocheſter, and all his ſcholers glory vnto this ſame day.

But let vs ſée how S. Auguſtine De lib. arb. cap. xvi. aunſwereth them. The Pelagians (ſayth hée) thinke, that they know a wōderous thing, when they ſay, God will not commaunde that thyng, the whiche hée knoweth is impoſſible for man to doe. Euery mā knoweth this, but therfore doth hée commaunde certeine thyngs, that we can not doe, becauſe we might know, what thyng we ought to aſke of him, Fayth is Eccl. 12. Gods commaundementes bee impoſſible to our nature. ſhée, which by prayer, obtaineth that thyng, that the law commaundeth.

Briefely, hée that ſayeth. If thou wilt, thou mayeſt kéepe my commaū dementes. In the ſame booke, a litle after ſayth. Hée ſhall geue me kéeping in my mouth. Playne it is, that we may kéepe the commaundementes, if we will, but becauſe our will is prepared of God, of him it muſt bée aſked, that we may ſo much wil, as wil ſuffice vs to doe thē. Truth it is, that we will whē we will, but hée maketh vs to will that thyng, that is good. &c.

Here haue you playne, that my Lord of Rocheſters opinion, and the Pelagiās, is all one, for they both doe agrée, that the commaundementes of God, bée not impoſſible to our natural ſtrength. But S. Auguſtine ſayth, they bée impoſſible. And therefore bée they geuen, that we ſhould know our weakednes, & alſo aſke ſtrēgth to fulfill them. For faith by prayer, doth obteine ſtrength, to fulfil, the impoſſible commaundementes of the law. Here Whereof our good will commeth. haue you alſo, that God moueth vs, and cauſeth vs to bée good willers, & geueth vs a good will, for els we wold neuer will, but euill.

Here is alſo to bée noted, that yt Pelagians, & our Duns mē, agrée all in one, for they both ſay, that ye grace of God doth helpe mās good purpoſe, ſo that man doth firſt intende, & purpoſe De cōgruo. well. And as Duns ſayth, diſpoſeth hym ſelfe by attriciō to receiue grace, & thē God doth helpeth hym. But the truth is contrary, for there is no good purpoſe in man, no good diſpoſition, nor good intent, but all is agaynſt goodnes, & cleane cōtrary againſt all thing that agréeth with grace, vntill that God of hys méere mercy commeth & geueth grace, & chaungeth a mās will vnto grace, and geueth hym will, to will goodnes, yea, and that when hée thought nothing of goodnes, but doth clearely reſiſt all goodnes.

This doth S. Auguſtine proue in De lib. arb. cap. xvi. theſe wordes. The Pelagians ſay, yt they graunt how that grace doth help euery mans good purpoſe, but not y• The Pelagians ſayth that God giueth good lawes & man may keepe them of his natural ſtrength or els the cōmaundemēts were fruſtrate. hée geueth the loue of vertue to hym, that ſtriueth agaynſt it. This thyng doe they ſay, as though man of hym ſelfe, without the helpe of God, hath a good purpoſe, and a good mynde vnto vertue, by the whiche merite procedyng afore, hée is worthy to bée holpen of the grace of God, that foloweth after. Doubtles, that grace that foloweth, doth helpe the good purpoſe of man, but the good purpoſe ſhould neuer haue beene, if grace had not preceded. And though that yt good ſtudy of man, when it begynneth, is holpen of grace, yet dyd it neuer begyn without grace. &c.

Here it is open, that the Pelagiās graunt as much of grace, as my Lord of Rocheſter doth, and all his Duns men, whiche learneth, that man may haue a good purpoſe, bonum ſtudium, and a good mynde, & a loue to grace, of his owne naturall ſtrēgth. The Pelagians graunt euen the ſame. But here you ſée, how Saint Auguſtine is cleare agaynſt them. But now let vs here M. Duns wordes. A ſinner may by the naturall, and by the commō influence iiij. ſen. diſt. xiiij. queſt. ij. of God, conſider his ſinnes, as a thyng that hath offended God, & as a thing cōtrary to the law of God, and letteth hym from reward, & bringeth hym to payne, & by this meanes may hée hate, and abhore his ſinne: this calleth hée attriciō, wherby there is a diſpoſition (ſayth hée) or a merite in a man of congruence, to take away mortal ſinne, and this attrition is ſufficient for a man, that ſhall receiue the Sacramentes, & quod non ponat obicem, that is, that hée haue no mortall ſinne actually in his will, this is ſufficient, and alſo a neceſſary way to receiue grace. &c.

This is ten tymes worſe then the Pelagians ſayinges, for they graunt, that man muſt néedes haue a ſpeciall grace, to performe his good purpoſe. And M. Duns ſayth, that man may performe his attrition, of his naturall power, yea, and this attrition of congruence, is a diſpoſition to take away mortall ſinne, without any ſpeciall grace.

I pray you M. Duns, of what congruence is it▪ What hath attrition deſerued, that mortall ſinne ſhould bée taken awaye for his pleaſure? what hath hée deſerued, that grace muſt folow hym? Infidels may haue this attrition (for you graunt, that it cōmeth of naturall ſtrength) and yet ſhall it not folowe of congruence, that they inuſt receiue grace, and alſo remiſſiō of their ſinnes? Alſo had not Iudas this attrition, when hée ſayd, I haue ſinned? and was ſory for his ſinne, & alſo repēted him? and knew well, that hée had offended God, and alſo deſerued payne? and was no more willyng (I thinke) ſo to doe, and had all yt properties, that belongeth to your attrition, and yet ſée how hée dyd deſerue of congruence grace, and remiſſion of his ſinnes. Yea, dyd not this attritiō, bryng hym to extreme deſperation? Howe can a man without a ſpeciall grace, abhorre his ſinne? It is not poſſible, Hee that hath not yt grace of God cānot abhorre ſin. but hée muſt loue ſinne, ſo longe as hée is the enemy of God, yea hée woulde there were no God, to puniſhe ſinne, ſuch a pleaſure hath hée vnto ſinne.

This is the nature of our hartes, and that doth euery one of vs féele, though theſe men teacheth the contrary, but I ſay to them the words of the Prophete, redite ad cor preuaricatores, grope in your boſomes, & there finde you the mortal enemy of God, which neither careth for Gods diſpleaſure, nor yet for his ſinne. And you ſay that hée may haue a good attritiō, of his naturall ſtrēgth, and if this attrition bée good, then may hée doe good before grace, ſo that we ſhall gather grapes of thornes, and figges of briers.

But what ſayth S. Paule to your Roma. 18. good attrition? He ſayth, that all thing without fayth is nothyng. Is not this man a fleſhly man? and hath nothyng of the ſpirit of God (for by your own learnyng, hée hath but the commō influence) and yet ſhall hée bée ſory, that hée hath offended God? Shall hée abhorre his ſinne? Shall hée depoſe hym ſelfe of congruence to grace? S. Paul ſayth. The fleſh luſteth cōtrary to the ſpirite, and the workes of the fleſhe, bée aduoultry fornication, vnclennes, idolatry, witchcraft, hatred, wrath, zeale, ſedition, enuying, with ſuch other. I pray you, how doe theſe workes agrée with your attrition? Call you this abhorryng of ſinne? Call you this heauines, for offēdyng God? Bée theſe good diſpoſitions? Bee theſe our good preparatiōs vnto God? Thinke you, that theſe workes, doe deſerue of congruence remiſſiō of mortal ſinne? Theſe be • the beſt workes, that a ſinner hath in his hart, or els S. Paule lyeth. Wherfore it is not poſſible, but hée muſt haue in his wil, actual ſinne, for hée cā will nothyng but ſinne. And therefore, if hée receiue the Sacramentes with this attrition, hée receiueth them to his damnation. For before grace, hée is an vtter enemye to God, and to all his Sacramentes. Wherefore God muſt of his mere mercy, mollifie his hart, and geue him grace to will goodnes, or els hée cā neuer doe it, nor yet deſire it. As S. Auguſtine doth declare in theſe wordes. De grede • i • . cap. 8. The grace, which is geuē of the largenes of God, priuely into mens harts, can not bée deſpiſed of no maner of hard hart. For therfore it is geuē, that Grace findeth our hartes ſtony. the hardnes of the hart ſhould bee taken away. Wherfore whē the father is hard within, and doth learne, that we muſt come to his ſonne. Then taketh hée away our ſtony hart, and geueth vs a fleſhely harte. And by this meanes, hée maketh vs the children of promiſe, & the veſſels of mercy, which hée hath prepared to glory. But wherfore doth hée not learne all men to come to Chriſte? Bicauſe that thoſe, that hée learneth, hée learneth of mercy, and thoſe, that hée learneth not, of hys iudgement doth hée not learne them. &c. Marke, that S. Auguſtine ſayth. That there is no hardneſſe of hart, that can reſiſt grace. And Duns ſayth, that there may bée an obſtacle in mās hart. S. Auguſtine ſaith, that grace findeth the harte in hardnes, & obſtinacie. And Dūs ſaith, that there is a mollifieng, that precedeth grace, whiche hée calleth attrition. S. Auguſtine ſayth,Meritum de congruo. when the father learneth vs within, then taketh hée away our ſlony hartes. And Duns ſayth, that we can doe it by the common natural influence, that is, we can diſpoſe our ſelues of cōgruence. Marke alſo, how all men, bée not taught to come to Chriſt, but alonely they, yt bée taught, of mercy bée taught: and if it bée of mercy, then it is not of congruence by attrition.

Briefely, a greater hereſie, more contrary to Chriſte, and his bleſſed word, cā no man learne, and yet muſt hée bée taken for a great clarke, and a ſubtile Doctour, bicauſe hée pleaſeth the fleſhe. But ſhortly, haue I openly proued by inuincible Scriptures, and by Doctours of great authoritie, that fréewill of his naturall ſtrength, with out a ſpeciall grace, can doe nothyng, but abyde in ſinne. Fayne, inuent, excogitate, and dreame, as many holy purpoſes as we can, as many ſubtile diſtinctions, as many good attritions, as many good applicatiōs, and all they bée but ſinne, till grace come: Sine fide impoſsibile eſt placere Deoyea our ſléepyng, our eatyng, our drynkyng, our almeſſes, our prayers, our ſingyng, our ryngyng, our confeſſyng, our mumblyng, our mournyng, our wayling. Briefely, all that we cā doe, is but hypocriſie, and double ſinne afore God, till the tyme, that hée of hys mercy chooſeth vs. For as hée ſayth. You haue not choſen me, but I haue choſen you.

Now will I declare a ſcripture or two, that men bring to proue our conatum and our bonum studium. The fyrſt place is this. God, from the béeginnyng dyd ordayne man, and left hym in the handes of his owne counſell, hée did geue hym his commaundementes, and his preceptes, if thou wilt kéepe the commaundementes, & alſo kéepe peaſably fayth, for euer they ſhall kéepe thée. I haue ſet before thée water, and fyre, ſtretch thy hand to which thou wilt.

Of this place is gathered, that mā may haue a good intent, a good mynde, to apply hym ſelfe to God of his naturall power. But this can not be proued of this text. For there is neuer a worde of entending, of ſtudying, or of applying will. For if we will take the wordes of the text, as they ſound, they rather prooue, that we may kéepe the Commaundementes of God, yea, and alſo beleeue in God, then any other thing, the which, I am ſure no man will graunt. For then howe could men auoyde, but that the Phyloſophers be ſaued? For no man can denye, but that they dyd aſmuch, as lay in their naturall power to come to God? Moreouer the Pelagians bring this text, to proue, that man may doe good of his naturall ſtrength. Nowe how will we auoyde them? For if we denye, that it proueth their opinion (for the which ye wordes ſound moſt) then will they denye, that it proueth our conatum, and our bonum studium, of the which, the text ſpeaketh neuer a worde. Wherefore this text maketh neither for thē, nor yet for you. Plaine it is, that the wordes of the text ſoūde of kéeping, and of beleeueuing, if we will, and not of intending, nor of ſtudying. Wherefore it maketh not for your purpoſe.

But let vs goe to the text, God frō Eccl. 16. the béeginning dyd make man. Theſe wordes bée open of the creation, of ye fyrſt man. Hée left hym in the handes of his owne counſell. Theſe wordes make nothing for fréewill, for heare is nothing commaunded hym to doe, but all onely heare is ſignifyed, Mans Lordſhyp ouer all creatures of God. that man is made Lorde ouer all inferior creatures, to vſe them, at hys pleaſure, as it is opē. Geneſis. 2. Where that all thinges were brought afore Adam, to receyue their names, ſignifying, that they were all left vnto his vſe, and to hys will, & hée was Lorde ouer them all, and none ouer hym. This was his kingdome, in y• which hée dyd raigne, and gouerne all things after his commaundementes, but yet was it by generall influence, geuen him firſt of God: Hée did adde his cō maundementes, and his preceptes. In theſe wordes is there no power geuen vnto hym, but heare bée geuen hym commaundementes, Whereby hée muſt bée ordered, and ruled, And not rule after his owne counſell, but after the counſell, and commaundementes of God. Wherefore by theſe Mans dominion reſtreined. commaundementes, was their parte of hys frée domination, and lordſhip, that hée had ouer the inferior thinges taken away, as where God commaū ded hym, that hée ſhould not eate of ye Trée of knowledge, both of good and euyll. Now was it not frée for hym to vſe this trée after his owne will, but after the commaundement of God, and what power hée had, by his frée will to kéepe this commaundement, ye effect did declare. If thou wilt kéepe ye commaundementes. Here beginneth the doubt. But yet of theſe wordes can you not gather, that hée hath power to kepe them, nor yet yt hee might intend to kepe them. For it followeth not, if thou wilt, Ergo, thou mayſt, or thou mayſt entend, As it foloweth not, if I would, Ergo, I could depoſe you, for you will let this conſequent.

Alſo you haue a generall rule, Condicionalis nihil ponit. Wherefore theſe wordes, if thou wilt kéepe the commaundementes, geueth no power, nor ſtrength to frée will. But this all onely foloweth of this texte, if man will kéepe the commaundementes, then they ſhall kéepe hym. But now, where ſhall hée haue this will? that is not in hys power: but looke of S. Auguſtine Aug. de lib. arb. cap. xvi aboue recited, and there ſhall ſhall you fynde, how man commeth by this will. Alſo the wordes of ye text bée not, if thou wilt, thou mayſt kéepe them, or intende to kéepe them. Nor they bée not, Man may kéepe them, or intende, if hée will. But if thou wilte kéepe them, then they ſhall kéepe thée. Wherefore of theſe wordes, can you not conclude any power in man. For it foloweth not, when God ſayth, doe this, heare this, heare that, kéepe this, kéepe that, if thou wilte doe this, if yu wilt doe that, That we can doe theſe thinges, or can intende to doe them. For God commaundeth vs to doe all good thinges, Ergo, we bée able of our naturall ſtrength to doe them? Then were the ſpirite of God fruſtrate, for the ſpirite of God is not geuen vs, to geue commaundementes, but for to geue vs ſtrength, to fulfill, and righteouſly to vnderſtand thoſe thinges, yt bée commaunded vs.

By the commaundementes, is Auguſt. de verb. Apoſt. ſent. xiij. declared that thynge, that we ought to doe and alſo they ſhew our weakeneſſe, and imbecilitie, that we might learne to ſéeke for a greater ſtrength, and greater helpe, then is in vs. As Sainte Auguſtine ſayeth, in theſe Wherefore the lawe is giuen. woordes. The lawe was geuen that man myght fynde hym ſelfe, and not to make hys ſickenes whole, but by his preaching, the ſicknes increaſed y• the phiſicion might bée ſought. Wherfore the lawe threatning, and not fullfilling that thing, that hée commaundeth, maketh a man to be vnderneath hym, but the law is good, if a man doe vſe it well. What is that, vſe the law well? By the law, to know our ſinnes and to ſéeke Gods helpe, to helpe our health. &c.

Heare is it playne, that the commaundementes of God, geue vs no ſtrength, nor yet declare any ſtrength to bée in vs, but ſheweth vs our dutye, and alſo our weakenes, and alſo mooueth vs, and cauſeth vs to ſéeke further for ſtrength. So that theſe wordes, ſi voluris, ſi feceris, ſi audieris, ſi emundaueris, ſi vis, with all other ſuch, that bée wordes of commaundementes, or wordes vnder a condition, doe nothing declare, but what we are bounde to doe, and what ſhall folowe, if we doe them. And as the wordes of the lawe doe threaten an euyll ende for ſynne, all onelye for to feare euel doers, and wicked perſons from euell, ſo doe the wordes of promyſe ſtyre vp and quicken good mēs hartes, for to doe well, and alſo comfort thē, that they ſhould not diſpayre in ad • erſities: But neither theſe, nor thoſe geue vs any ſtrēgth, to doe that that is commaunded: but alonely they doe declare what paines and what reward ſhall folow to the breakers and the kéepers of them.

An other ſcripture haue you, where as our Maiſter Chriſt ſayth: How often Math. 23. woulde I haue gathered thy children, and you woulde not? Here cry you, liberum arbitrium, lib. arb. For if they had no fréewyll, what néede our Maiſter Chriſt to ſay, thou wouldeſt not? Firſt muſt wee conſider, yt there Two wils in God. are two maner of wils in God: One is called hys godly wyll, or hys ſecrete or vnſcrutable will, whereby that all thinges bée made and ordered, and all things bée done. Of this will no creature hath knowledge what hée ought thereby to doe, or not to doe, for as S. Paule ſayth, it is inſcrutable, & therefore it is ſufficient for vs, to knowe therof alonely, that there is an inſcrutable will. The other will in God, is called a declared, and a manifeſt will, the which is declared and geuen to vs in holy Scriptures. Gene. 2.

This will was ſhewed vnto the vttermoſt by our M. Chriſt the ſonne of God, and therefore is it lawfull. And alſo, men are bound to ſearch, & to know thys wyll, and for that conſideration, was it manifeſted vnto vs. This wyll doth declare what▪ euery man is bounde to doe, and what euery man is bounde to flie. And by thys wyll is offered vnto euery man, thoſe thynges that bée of ſaluation: And by this will GOD will haue no man damned, for hée letteth his worde to bée preached indifferently to all men.

Nowe, hée that wyll knowe this wyll, muſt goe to our Maiſter Chriſt, in whome as S. Paule ſayth, is all treaſures of wiſedome and ſcience. So that hée will ſhew vs as much as is neceſſarye for vs to knowe, and as much as the father of heauen woulde wée ſhoulde know. Now to the texte, here ſpeaketh God, that is incarnated, that was ſent to will, to ſpeake, to doe, to preach, to bée familiar with vs, to doe myracles, yea, and alſo to ſuffer death for our ſaluation.

Now, ſayth hée, I woulde haue gathered Howe Chriſt willed to ſaue the Iewe▪ thy children, that is to ſay, I dyd preach, I did labour wyth all diligence to conuerte thee, I did myracles afore thée, yea, I wepte, I wailed for thy ſake: all theſe thynges did I, with all other thinges that myght bee to thy conuerſion, and that belōged to God incarnate to doe. But all theſe things did not profite them. And why? Becauſe they woulde not. In hym was there no faulte. For there was nothyng vndone, that belonged to hym to doe, ſo that hée was wyllyng, and yet did it not profite Ieruſalem. And why? Becauſe they woulde not. But now, why woulde they not? Becauſe it was in theyr power to wyll, to conſent? and to wyll, not to conſent? Nay truely, but becauſe as Iohn ſaythe: Iohn. 11. They coulde not beléeue, for hée had blinded their eyes, & hardened their hartes, that they ſhoulde not ſée with theyr eyes, nor vnderſtand with their hartes. So that they muſt néedes alonely Wherin th • libertie of freewill conſiſteth. will, not to conſent, and coulde no otherwyſe doe, but not conſent: and yet were they neyther conſtrayned, nor compelled, nor wrunge to it wyth violence, but fréely they woulde not conſēt, and yet had they the libertie of their fréewill, that was to bée agaynſt Chriſte, and not to bée wyth hym. For the libertie of fréewill ſtandeth not in this, that he may wil this thing, and alſo will the contrary therof. But it ſtandeth in that, that all Magiſt. ſen. in. ij. thyng that hée wyll, or wyll not, is at his owne wyll, and is not therto conſtrayned, but wylleth it fréely wythout compulſion, and yet hée can not chooſe, no nor wil not chooſe, bu • ſo to wyll, or ſo not to wyll. So that there is a neceſſitie immutable, but not a neceſſitie of compulſion, or coaction.

Nowe is it open, that this place maketh not for you, for there was no power, nor none entente in their fréewyll, to conſent vnto Chriſt, but to wyll the contrary, and not to wyl vnto hym: and all was becauſe they It was not in their handes to chaunge their will. were blynded, and their hartes were hardened. And therefore of their naturall ſtrēgth coulde they none otherwyſe doe, but vary from Chriſt: no, they would, nor deſtred no otherwiſe, but to ſwarue from hym: that was all their will and delyte. But wherefore they were blynded, and wherefore they were hardened, that muſt you inquire of the inſcrutable wyll, that pleaſed hym ſo to leaue thē. The We may not • ee to inquiſi •• ue of Gods ſec • etes. cauſe therof, I am ſure hée cā tel you, if hée woulde. I am ſure it is rightteouſly done, that is inough for mée.

But now commeth the blynde and fleſhlye reaſon, and murmureth at thys, and aſketh, why are wée cōdemned for this? why doth God puniſhe vs for this? ſéeing wée can wyll no otherwyſe? Alſo hée blyndeth vs, hée maketh our harts harde, that wée can not amende vs, and it lieth not in our power wythout his will. Nowe, why complayneth hée of vs? why layeth hée it to our charge? Here is nothynge done but hys will: wée bée but inſtrumentes of hys will. And if wée doe not well, why geeueth hée vs not ſtrength to doe better? Thou dampnable reaſon, who can ſatiſfie thée? which reckoneſt nothyng to bée well done, but that thou dooſte, and that is done wyth thy counſell? Thynkeſt thou not, that thou art good and perfecte in thyne owne nature? and all that is in thée, is both wel and righteouſly made?

To this, thou wilte aunſwere yea, for thou wi • t not condemne thy ſelfe, nor any thing that is thine. But now aunſwere mee to this. What hath made thée ſo well? and geuen thée all thy righteouſnes? and all thys goodnes that thou haſt? Thou muſt néedes ſay God.

But what was the cauſe that thou art ſo well? ſo righteous? and ſo good made? ſéeyng that thou deſerueſt nothyng? Yea▪ and all theſe thynges bée done ſo well, and ſo righteouſly, that thou canſt not complayne, nor amēde them: no, nor yet deuiſe which way to amende them.

Now, why doeſt thou not murmur agaynſt God? ſéeyng, that all thynges is done without thy knowledge? and alſo without thy deſeruing? why doeſt thou not inquire a cauſe of hym? why murmureſt thou not, that hée hath made thée ſo good, and ſo rightfull? ſéeyng thou haddeſt nothyng deſerued? But here wilt thou graunt, that God dyd all thyng for the beſt. Why doeſt thou not lykewiſe in other thynges?

Furthermore, thou muſt néedes graunt, that God thy maker, and the Nothyng that God doth cā bee amended. gouernour of all thyngs, is moſt wiſe moſt righteous, and moſt mercyfull: & ſo wiſe that nothyng that hée doth, can bée amended: ſo righteous, that there can bée no ſuſpition in hym, of vnrighteouſnes: ſo mercyfull is • ée, that hée cā doe nothyng without mercy. Howe thinkeſt thou? wilt thou graunt theſe thynges of thy maker? Thou muſt néedes graunt them.

Now compare vnto this rule, thy Note here the wicked and ſinnefull ſtate of man. blindnes that is within thée, thy induratiō, that is in thée, thy peruers will toward goodnes, and what cauſe haſt thou to complayne? Thou haſt graunted, that hée doth all thynges righteouſly: Ergo, thou haſt no wrong. Hée doth all things mercyfully: Ergo, thou art in thy blyndnes, and in thy hardnes, better intreated thē thou haſt deſerued. Moreouer, thou beleueſt, that God is righteous, that God is wiſe, and that God is mercyful. Now fayth is of thoſe thynges, that doe not appeare, nor that can bée prooued by exteriour cauſes. Hold thée faſt to this fayth, then all thy fleſhely reaſons bée aſſ • iled. For whē God ſaueth ſo few men, and damneth ſo many, and thou knoweſt no cauſe why, yet muſt thou beléeue, that hée is mercyful, and righteous. Fayth doth not come of exterior cauſes, but is the mere gift of God This is fayth, which if it could bée prooued by exteriour cauſes, then were it no néede to beléeue it.

Now, if thou beléeue, that hée is mercyfull, good, & righteous vnto thée, wherefore murmureſt thou? But yet wouldeſt thou know wherfore hée in durateth thée, and blyndeth thée, and geueth thée no grace to amende, and vnto thy brother, that hath no better deſerued then thou haſt: yea, hée hath likewiſe euill deſerued as thou haſt, and yet hée geueth hym grace, and taketh away his hardnes, & geueth him a will, to will all goodnes. This is not indifferently done as thou thinkeſt.

Firſt, I ſay to thée, thou haſt no cauſe to complayne, for thou haſt no God diſpoſeth hys mercy to whom it pleaſeth hym. wrong, thou haſt all thyng, that is thyne, and nothyng is taken frō thée, that belōgeth to thée. Why doeſt thou complayne of this right? Yea, but yet ſayeſt thou, that hée geueth the one mercy, and geueth the other none. I aunſwere, what is that to thée? is not his mercy his owne? Is it not lawfull for him to geue it to whom hée will? is thy eye euil, becauſe hée is good? Take that, that is thyne, and goe thy way. Math. 20. For if it bée his wil to ſhew his wrath and to make his power knowne, ouer the veſſels of wrath, ordeined to Roma. 9. damnation, and to declare the riches of his glory, vnto the veſſels of mercy which hée had prepared, & elected vnto glory. What haſt thou therewith to doe? what cauſe haſt thou therof to cōplayne? it is the will of God, which can not bée, but well, & righteous, the which (as thou ſayeſt) thou beléeueſt.

Wherefore leaue of thy murmuryng, God hath no delight in our damnation. & thy diſputation agaynſt God, and recken, that hée is of his nature mercyfull, and hath no delite, nor no pleaſure in thy damnatiō, but beléeue thou ſtedfaſtly, that if hée ſhewe hys mercy but vnto one man in all the worlde, that thou ſhalt bée that ſame one man, & though an aungell would make thée beléeue, that all the world ſhould bée damned, yet ſticke thou faſt to his mercy, and to his iuſtice, that iuſtifieth thée, and beléeue, that the ſwéete bloud of his bleſſed ſonne, can not bée ſhedde in vayne, but it muſt néedes iuſtifie ſinners, and ſo many as ſticke faſt vnto it, though they bée A comfortable and wholeſome doctrine. neuer ſo blynded, and neuer ſo hardned, for it was ſhed alonely for them.

If thou canſt thus ſatiſfie thy ſelfe, then doeſt thou wel, & thou art doubtles out of ieoperdie. If thou wilt not bée content, but wilt diſpute, and inquire cauſes of Gods inſcrutable will, then will I ſtand by, and looke on, and ſée what victordome thou ſhalt get I doubt not, but it will repēt thée, and that hée will conclude with thée, on this maner. May not I doe what I will? Now here haue I aūſwered, to an intricable doubt, that our ſchoole men are wrapped in, whiche would know, what is the cauſe of predeſtination, and of reprobatiō. Duns béeyng Sc ••• s. i. ſ. d • ſt. 〈◊〉 . wrapped betwéene carnall reaſon, and the inuincible Scriptures of S. Paule, can not tell, whether hée may graunt, that the will of God is alonely the cauſe of election, or els any merites of man precedyng afore: hée concludeth, that both ye opinions may bée defended. Bonauenture blyndly Bonauenture. concludeth, that there may bée a cauſe preceding grace to deſerue it. So that in theſe vnfrutefull queſtions, which in gender nothing but contētion, haue they ſpent all their liues, and for theſe thinges bée geuen vnto them peculiar names, as ſubtile and ſeraphicall, and irrefrigable Doctours. But agaynſt them all, I ſet S. Paule, whiche tooke intollerable labours, to prooue by inuincible Scriptures, and examples therof, that there was no cauſe but alonely the will of God. And to prooue this, hée bryngeth in an euident example of Iacob, & Eſau, how Iacob was Iacob, Eſau. elected, & Eſau reprooued, afore they were borne, and afore they had done, either good, or bad.

Can there bée a playner example? what meaneth Paule in theſe words when they weare neyther borne, nor had done neyther good nor bad, but that the election of God myght ſtand? Doth hée not clearely take away all manner of merites, both de congruo, & alſo de condigno? and declare the wyll Meritum de congruo. of God to bée the cauſe onely? But heare will ſubtyll blyndnes ſay, that God ſawe béefore, that Iacob ſhould doe good, and therefore dyd hée chuſe hym. Hée ſawe alſo, that Eſau ſhould doe no good, and therefore hée repelled hym. Alas for blindenes, what will you iudge of that, that God ſaw. How know we that God ſawe that? And if hée ſawe it, yet how know we that that was the cauſe of Iacobs election? Iacob is elected and Eſau reiected. Theſe children bée vnborne, and they haue done neyther good nor bad, and yet one of them is choſen, & the other is refuſed, S. Paule knoweth none other cauſe, but the will of God, and will you diſcuſe an other.

And where you ſay, that God did ſée afore, that one of them ſhould doe good, I praye you what was the cauſe or whereby ſaw hée, that hée ſhould doe good? you muſt néedes ſay by that that hée would geue hym his grace, Ergo, the will of God is yet the cauſe of election, for becauſe ye God would geue hym his grace. Therefore God ſaw, that hée ſhould doe good, and ſo ſhould alſo ye other haue done, if God woulde haue geuen hym that ſame grace. Wherefore you gyauntes, that will ſubdue heauen and earth, leaue your ſearching of this cauſe, and bée content with the will of God, & doubt not, but the will of God, is as righteous, and as lawfull a cauſe, as your merites can bée. And doubt you not, but S. Paule (that toke ſo great labours Rom. 9. in this matter) dyd ſée as farre in mans deſeruing, as we can doe: & yet hée concluded with theſe wordes of ſcriptures, I will ſhew mercy: to Gods mercy is ye cauſe onely of our ſaluation. whom I ſhew mercy: I will haue cō paſſion, of whom I haue compaſſion. So lyeth it not in mans will, or cunnyng, but in the mercy of God. Hée ſayth not, I will haue mercy on hym, that I ſée ſhall doe good? but I will ſhew mercy to whom I wil. Hée ſaith not, I will haue compaſſion of hym y• ſhall deſerue it de congruo? But of him of whom I will haue cōpaſſion. This doth S. Auguſtine well proue in theſe words: The diſputatiō of thē is vain Auguſt. ſuper Ioannem tract. lxxxviij. y• which doe defend ye preſēce of God, agaynſt the grace of God, and therfore ſay, that we were choſen afore ye making of the world, becauſe ye God knew afore that we ſhould bée good, not béecauſe hee ſhould make vs good. But hée that ſayth, You haue not choſen mée, ſayth not that. For if hée dyd therefore choſe vs, béecauſe that hée knew before, that wée ſhould bée good, thē muſt hee alſo knowe béefore, that wée ſhould fyrſt haue choſen hym? &c.

Here is it playne, that the election of God is not, becauſe hée ſawe afore, that we ſhould doe well, but all onely the cauſe of election, is his mere mercy, and the cauſe of our doing well, is his election. And therefore S. Paule ſayth, not of workes, but of callynge.

Now goe to you ſubtill Duns men, with all your carnall reaſons, & ſearch out a cauſe of his ſecrete will. If you dyd beléeue, that hée were good, righteous, and mercyfull, it were a great comfort for you, that the electiō ſtoode all onely by hys will, for ſo were you ſure, that it ſhould bée both righteouſly done, and mercifully, but you haue God is mercyfull. no fayth, & therfore muſt you nedes myſtruſt God, and of that, fall you to inuent cauſes of election of your own ſtrength. As one ſhould ſay, béecauſe God will not of his righteouſnes, or of his mercy chooſe vs, we will be ſure that we ſhall bée elected. For fyrſt will Mās good intent to ſaue hym ſelfe. we inuent, that the election commeth of deſeruyng, and then will we alſo dreame certayne workes, that ſhall thereunto bée appoynted of vs, and thoſe will we doe at our pleaſure, ſo that the election, and reprobacion, ſhall ſtande all in your hands, let God doe what that pleaſeth him. But now béecauſe there bée certayne open places of ſcripture, that geue onely the cauſe to God, all onely of election, & alſo of reprobation, therefore are theſe men ſore troubled, and can not tell no other remedy, but all onely to ſtudye, how they may wring, & wreſt the open ſcriptures, to the fortifiing of their errour, and to the ſatiſfyinge of their carnall reaſon: ſo that where the holy Ghoſt ſayth, I will obdurate the hart of Pharao, they will take vpon them to learne and to teach the holy Ghoſt to ſpeake better, and to ſay of this maner: I will ſuffer Pharao to bée indurated, but I will not doe it, but my eaſynes, my ſoftnes, whereby that I ſhall ſuffer him, ſhall bring other men to repentaunce, but Pharo ſhal it make more obſtinate in malice. So that God doth indurate (as you ſay) when hée doth not chaſtice a ſynner, but ſheweth ſoftnes, and eaſynes and ſufferaunce to hym. Hée is mercifull, when hée doth call a ſinner to repentaunce by affiction and ſcourging. So that induration after your expoſition, is nothing els but for to ſuffer euyll by ſoftnes, and by goodnes. To haue mercy, is nothing els but to correcte, to ſcourge, and to punyſhe men for their ſynnes.

This is the expoſition of induration, Origine in per • arcon. Gloſ. Rom. 5 Hier • . ſuper Eſaiam. after S. Hierome and after your common gloſe. S. Hieromes wordes bée theſe: God doth indurate, when hée doth not by and by caſtigate a ſynner. Hée hath mercy, when hée doth call a ſynner by and by vnto repentāce by afflictions. &c. This is auctoritie inough, as you thinke, what ſhoulde you ſearch any farther? Dyd not theſe men vnderſtand ſcripture? Is not this expoſition playne? This taketh away all inconueniēces? By this expoſition God is not the auctor of euell? This is a clarkely expoſition? Briefly, this this muſt néedes bee the true expoſitiō Wherfore it weare better for you, to erre with S. Hierome, and with our oulde ſchoolemen, then for to ſay true with theſe newe heretykes, ſo call you all them, that will reproue oulde errours.

Now haue you well defended the which bee newe men. matter. Now is your cauſe well proued. Now muſt the holy Ghoſt chang his wordes. For hée hath new ſchoolemayſters. And wheare hée was wont to ſay, I haue hardened Pharos hart. Now muſt hée ſay. Pharao hath hardened hym ſelfe, by my ſoftnes, and by my eaſines, but I haue not done it.

But yet I pray you, how woulde you ſatiſfie a weake conſcience? that ſtickes faſte to the worde of God, and reckeneth that the holy Ghoſt knoweth well what hée ſhal ſpeake, and wil ſpeake nothing without a great cauſe but that that hée ſpeaketh, ſhall bée ſo well ſpoken, that you can not amende it?

How thynke you? is it ſufficient to ſay to this poore man, S. Hierome, and all ſchoole men ſay ſo? holde thou thy peace, bée thou content with their expoſitions, ſerch thou no further, it doth not become thée to know it?

But now, if hée wyll laye to your charge, that this thyng is opēly writin ſcripture, and the wordes of Moyſes and of Paule bée playne, therfore you muſt aunſwere to them. And it ſhall bée as lawful and as neceſſary for hym to know the minde of holy ſcripture, as the expoſitiō of S. Hierome, or of M. Duns. Scripture ſaith plainly, that God doth indurate Pharaos hart, and not Pharao his owne hart. It is a new expoſition, to ſay, I will indurate Pharaos hart, that ſhall bée as much, as Pharao ſhall indurate himſelfe thorough my ſoftnes and patience. By this rule ſhal Anaragoras Philoſophy come in place, that ſhall Howe the Papiſtes & ſchoole men peruert the holy ſcriptures. make of euery thing what hée wyll. And where as ſcripture ſayth, Saul, Saul, why dooſte thou perſecute mée? Shall bée as much to ſay, as why ſuffereſt thou mée to bée perſecuted. Alſo the father of heauen, ſent hys onely ſonne into the worlde, ſhall bée as much to ſay, as hée ſuffered his ſonne to bée ſent. So that wée ſhal expounde all places of Scripture, to our owne purpoſe, and not to looke what is the ſentence of holy Scripture, nor yet what the mynde of the holy ghoſt is: but what expoſitiō will pleaſe vs beſt, and what will beſt ſerue to our carnall minde. Furthermore, if God doe harden mens hartes, when hée ſuffereth, and when hée is ſofte and ſheweth mercy: then did hée harden the hartes of the Iewes, whē he brought them out of Egypt into wilderneſſe: then did hée harden them, when hée brought them out of the captiuitie of Babylon, then hardeneth hée all the worlde, whom hée ſuffereth in great ſoftnes and mercy. Alſo after your expoſition, hée was mercifull to Iſraell, when hée ſent them into Babylō. For there dyd hée chaſten them, and by afflictions prouoked them to repentaunce.

Likewiſe the father of heauen had no mercy on the worlde, whē hée ſent his ſonne, for of that hée gaue m • n an occaſion of induratiō. But when hée hée damneth the ſinners, then by your rule hath he mercy on them, for he chaſteneth and puniſheth them for their ſinnes. This is your rule of induration, and no mā may ſay againſt it. Miſerere may not ſignifie to geeue grace, nor to remitte ſinne, but to chaſtice and to ſcourge, and by paines prouoke to repentaunce. And indurare, ſhall not ſignifie to harden, but to ſuffer, and to bée patient, and to bée mer •• ull, and not to chaſtice.

But maiſters, how was God mercifull vnto Pharao, by ſoftenes, & by ſufferaunce, whome hée chaſtened ſo ſore with ten plagues, and wyth ſuch plagues as Moyſes marueyled of? Call you that ſoftnes? was that ſuffering of Pharao? was that an occaſion of induratiō? by patience? eaſines, & by ſufferaūce? God ſend his aduerſaries of that patience, and of that ſufferaunce. I pray you, how coulde God chaſtice hym more? and yet at euery plague, he ſayth: I will indurate Pharaos hart. Wherefore Pharao had none occaſion of induration by ſufferaunce, and patience of God, but rather by his ſcourging. Wherfore there muſt bée an other ſence in theſe wordes then you doe make, and wee muſt ſéeke out an other waye to know, how God doth worke induration How God indurateth. in mens hartes (ſuch wordes doth the holy ghoſt vſe, therfore dare wée ſpeake them.) And how hée is y• doer both of good and euil: and yet all thynges that hee doth, is well done. Fyrſt, you muſt néedes graunt, that after the fall of Adam, the pure nature of man was corrupted by ſinne, whereby wée bee all wicked, and borne (as S. Paule ſayth) by nature Ephe. 2. the children of wrath, and as Dauid ſayth, wee are all conceiued in ſinne. Notwithſtanding, of this corrupt nature, doth God make all mē, both good and bad. Thoſe that bee good, be good by hys grace. Thoſe that bée badde, bee badde of corrupted nature, and yet God hath made them. Neuertheleſſe, by nature they are of the ſame goodnes, and no better thē nature is, that is to ſay, euill: but yet the creation of God, and his workemanſhip is good, thouth the thyng bee euill in it ſelfe, yet is Gods worke before hymſelfe good, though all the worlde ſay naye.

Nowe God of hys infinite power doth rule, and guide all maner of men both good and badde, and all mē by his infinite power, are moued vnto operations, but euery man after his nature. As after your owne philoſophy, Primum mobile, by the reaſō of his ſwifte motiō, caryeth all the inferiour thinges with him, & ſuffereth nothing to bee vnmoued: notwithſtā ding, hee moueth all thynges after their owne naturall courſe.

So likewiſe God of his infinite All thyngs are ſubiect to the will of God. power, letteth nothyng to bée exemted from hym, b • t all thynges to bee ſubiecte vnto his action, and nothing can be done by them, but by his principall motion: ſo that hee worketh in all maner of thynges that bee eyther good or bad, not chaunging their nature, but mouinge them alonely to worke after their nature: ſo that god worketh good, and euill worketh euil, and God vſeth them both as inſtrumentes, and yet doth hee nothynge euill, but euill is done alonely thorowe the euill man, God working by hym (but not euill) as by an inſtrument. Take an example. A man doth ſawe a blocke with an euil ſawe. The which is nothyng apte for to cut wel, and yet muſt it néedes cut at the mouing of the man, though it bée neuer ſo euill, for the man in mouing, doth not chaunge the nature of the ſawe. Neuertheleſſe, the action of ye man is good and cunningly done, but the cutting of the ſawe is after his nature. So likewiſe God moueth theſe euyll inſtrumentes to working, and by his common influence geuen to all creatures, ſuffereth them not to bee idle, but he chaungeth not their nature. Wherfore their operation, is a fruite Gods actiō is good. conuenient for their corrupted nature, but yet there is no faulte in Gods mouinge.

Here haue you now, howe God workes all thynges, in all men both good and bad. But now let vs goe to the induration of them, that bée euill. Thus is it. Firſt, they bée euill by nature, and can abyde nothyng that is good, nor yet ſuffer any good to bée done. Wherefore when God the author of goodneſſe, doth any thyng, or ſayth any thyng vnto them, then are they more, and more, ſorer, and ſorer contrary vnto God, and to all hys workes, for of their nature they are ſo corrupted, and can not agrée to the will of God, nor to any thynge that is good, but when it is offered them either in word, or déede, thē blaſpheme they, then withſtād they with all theyr might, with all their power, then are they prouoked of their corrupted nature to more miſchief, and more, and alwayes harder and harder: As for As yt faithfull take profite by the hearing of the word of God, ſo the wicked and vnfaith full take hurt thereby. an example, when the bleſſed word of God is preached vnto them, that bée wicked, to whom God hath geuen no grace to receiue it, then are they nothyng amended, but more indurated, and alwayes harder and harder. And the more yt word of God is preached, the more obſtinate are they, and the more miſchief intende they.

Then all their ſtudy, then all their wiſedome, then all their labour, then all their might, then all their power, then all their craft, and ſubtiltie, then all their frendes, that they can make in heauen and in earth is nothyng els but to oppreſſe the word of God: yea and they thinke all to litle, for yt more it is preached the more they grudge, and the woodder bée they. After this maner was the hart of Pharao indurated, whē that the word of God was declared vnto hym by Moyſes, & hée had no grace to receiue it: then the more that Moyſes laboured in the worde, the more ſturdyer was hée in withſtandyng of it, and alwayes harder and harder.

This is alſo euidently ſéene in the corrupt nature of man, for the more a thyng is forbydden hym, the more deſireth hée to doe it. But what néede me to goe into Egypt to fetch an exā ple to prooue this? Looke of mine own countreymen, if they bée not openly indurated and ſo blynded, that no mā is able to defend them by any reaſon, or law, and therefore they take them ſelues to violence and oppreſſion, as Pharao dyd, whiche bée the right ſignes, and tokens of induration. For the more yt word of God is preached, and the veritie is declared vnto them the more ſturdyer, and obſtinate bée they agaynſt it. And all theyr ſtudy, all theyr wyttes, all theyr counſels, all their craft, and miſchief with all gloſinges and lyinges, and with blaſphemyng of God & hys preachers, is nothyng els but to kéepe yt word of God vnder, and to withſtand that veritie, which they know in their conſcience muſt néedes goe foorth, though all the world ſay nay. And therfore will they heare no man, nor reaſon with any man but euen ſay as Pharao dyd, I will not let the people go • .

But if they were not indurated, & the verye enemyes vnto the veritie, they woulde at the leſt wayes heare their poore brethrē of charitie, & know what they coulde ſay, & if they coulde prooue their ſaying to bée true: then if they had yt loue of ye veritie, as they haue but ye ſhadow, they would geue inmortall thākes to god, & with great méekenes, and with a low ſpirite, receiue the heauenly verity, and thanke their brethren hartely, that they warned them of ſuch a damnable way, now in good tyme & ſeaſon. But there is no loue to the veritie, nor yet feare of God, nor regarde to the daunger of their ſoules. And why? For they be children of induration and of blaſphe my. And therfore the more it is preached, the more are they obſtinate. This is the verye induration, that God worketh in mens hartes, wherby they bée the children of darkenes. Therefore let vs pray inſtantly to God, to mollifie: our hard harts, for Chriſtes deare bloud ſake.

Amen.

That it is lawfull for all maner of men to read the holy Scripture.

HOw can Antichriſt bée better knowen, then by thys token, that hée condemneth Scriptures, and maketh it hereſie and high treaſon againſt the kynges grace for lay men to reade holy ſcripture. As though it were alonely a poſſeſſion and an heritage of certayne men that bée marked alonely with exteriour ſignes, and the truth to ſay wyth the token of the beaſte: as with ſhauē crownes, long gownes The Pope and his cleargie wil not allow yt ſcripture to bee in yt mother & vulgar tongue of yt people. and baners about their neckes. They that haue theſe tokens bée the heyres of holy Scriptures, and may reade it at their pleaſure, though they vnderſtand as much as a Popingaye. But holy Scripture, that is ſent vs from heauen, yea and that by the ſonne of God, to deſtroy all hereſies: this holy ſcripture ſhall ingender in lay men hereſie: If this bée not the doctrine of Antichriſt, I know not hys doctrine. Tell mée what can bée more contrary to Chriſt, then by violence to oppreſſe the ſcriptures, and to cōdemne them as vnlawfull, yea and as hereſie, for certaine men to reade, and to ſay that there bée certayne ſecrettes in them that belonge not for lay mē to know. And that this thing ſhall not bée denyde (for I know they bée ſlipper that I haue to doe wyth, and there is no holde of them) therefore wyll I recite an open acte that all the worlde doth remember.

My Lord of Londō opēly at Pauls This was Byſhoppe Stokeſley. croſſe was not aſhamed with intollerable blaſphemes to condemne the holy teſtament of Chriſt Ieſus hauing A common practiſe of Prelates to deface the ſcriptures. for hym, but a damnable collour and and a deadly reaſon of the deuill, that was, how there were in the tranſlation ſo many hereſyes, that all yt world knoweth that it was abhominable & and a deadly lye, though it were a lordly lye. But ſuch probations doth God all wayes let them haue, that bée agaynſt his holy veretye. But let vs graunt that that tranſlation was ſo falſe. Why dyd not you there take vpon The cleargie were more willing to finde faulte wyth the tranſlating of the Scripture then to amende it. you openly for to amend it and to ſet forth truely the holy teſtament of Chriſt. You muſt néedes graunt that there is an holy teſtament of his in earth (except you will denye Chriſt as I doubt not but that you will in effect) Wheare is it? Why haue we it not? If that weare not it? Why doe not you ſet yt very true teſtament out. You were ready to condemne an other W. Tyndal mans faythfull labour and dilygence: but you had no charytie to amende it. You thinke alwayes to diſceaue the world with your holy hypocriſy. Men bée not ſo blinde but that they can well indge, If you had condemned that teſtament all onely béecauſe of errours, yet at yt leaſt wayes you ſhould both of charitie, and alſo of dutye haue ſet forth the trew text, and then would men haue thought, yt you condemned the other by the reaſon of errours. But men may now euydently ſée, yt you dyd not condemne it for errours ſakes, (For how ſholde they iudge errours that bée ſo vnlearned) but all onely béecauſe that the veritie was there in, yt which you could The onely cauſe why the Scriptures were condemned by the Byſhops. not abyde that men ſhould knowe: & that dyd the proceſſe of your ſermon and alſo your tyranny that doth folow wil proue. But my Lord I ſay to you, and to all yours if you doe not amend it ſhall bée to your eueralſting damnacyon: for God will not take this rebuke at your hand. Remember that hée hath ſworne (by the mouth of hys Eſay. 61. Prophet) by hys right hand, and by the myght of his ſtrength, that hée wil defende this cauſe. Bée not theſe lordly wordes, of the eternall God, think you to make hym forſworne? Remember how the holy ghoſt threatyneth you in an other place ſaying, if a man Hebr. 10. dyd diſpiſe the lawe of Moſes, hée muſt without any mercy dye. Howe much more are they worthy of puniſhment, that doe treade the ſonne of God vederneath their féete, and deſpiſe the bloud of his teſtament. How thinke you is not this openly agaynſt you, that condemne not all onely Chriſt, but alſo his bleſſed worde, & all that longeth to hym, Take awaye Chriſtes word, and what remayneth béehynde of Chriſt? nothing at all. I The words of God was firſte written to all nations and people, and not to prieſtes onely. pray you my Lorde to whome was this worde fyrſt preached? to whome was this written? all onely to prieſtes and not vnto lay men? yea was it not written to all the worlde? yes truely. Wherby will you conuerte a Turke or an Infidell, not by holy Scripture? When they bée conuerted, what wil you learne them? what wyll you géeue them to reade, any other thing then holy Scripture? I thinke nay. Now will you make your owne countreymen, your owne citizens, your owne ſubiectes, yea your owne brethren, redéemed with Chriſtes bleſſed bloud, worſſe then Iewes and Infidels? But there is no reaſon, nor no brotherhod, nor no Chriſten charitie that can mooue you, or that can helpe you, for you are ſo blynded and ſo obſtinate againſt Chriſt, that you had rather all the worlde ſhoulde periſhe, then his doctrine ſhoulde bee brought to light: but I doe promyſe you, if God doe ſpare mée lyfe, and géeue mée grace, I ſhall ſo ſet it out, if you doe not reuoke it, that it ſhall bée to your vtter ſhame and confuſion: finde the beſt remedye that you can. I doe beléeue ſtedfaſtly, that god is mightier then you: and I doe recken The Byſhoppes worſe then the great Turke. and faythfully beléeue, that you are ten tymes worſſe then the greate Turke: for hée regardeth no more but rule and dominiō in this worlde: and you are not therewyth content, but you will alſo rule ouer mēs conſconſciences, yea and oppreſſe Chriſt and his holy worde, and blaſpheme and condemne his worde. Was it A worſhyp full counſell of an vnpreachyng Prelate. not a holy connſell of the Chaunceler of London, to counſell a certaine marchaunt to buye Robyn hoode for his ſeruauntes to read? What ſhould they doe wyth vitas patrum, and with bookes of holy Scripture? Alſo the ſame Chauncelour ſayde to an other man: what findeſt thou in the Goſpell but a ſtory? what good canſt thou take there out.

O Lord God where art thou? why The earneſt zeale of Doctour Barnes. ſléepeſt thou? why ſuffereſt thou this blaſphemy. Thou haſt defended thy Prophetes with wild fire from heauen, and wilt thou ſuffer thy onely fonne and thy heauenly word, thus to bée deſpiſed, and to bée reckened but as a ſtory of Robin hoode. Riſe vp good Lorde. Riſe vp, thy enemyes doe preuayle. Thy enemyes doe multiplye, ſhew thy power, defend thy glory. It is thy contumely and not ours, what haue we to doe with it but alonely to thy glory. Reuenge this cauſe or thy enemyes ſhall recken it not to bée thy cauſe. O thou eternall God thoughe our ſinnes haue deſerued this, yet looke on thy name, yet looke on thy veritie. Sée howe thou art mocked. Sée how thou art blaſphemed, yea & that by them, that haue taken on them to defend thy glory. But now heauenly father, ſéeyng that thou haſt, ſo ſuffered it: yet for the glory of thy name, geue ſome man ſtrength to defend it, or els ſhalt thou bée clearely taken out of the hartes of all men. Wherefore moſt gracious Lord, of thy mercy and grace I beſéech thée, that I may haue the ſtrength to defend thy godly word to thy glory and honour, and to the vtter confuſion of thy mortall enemyes. Helpe good Lorde helpe, and I ſhall not feare a thouſande of thyne enemyes. In thy name will I begyn to defend this cauſe.

Firſt commeth thy faythfull ſeruaunt Doctour Barnes moſt earneſtly defē deth Chriſtes cauſe. Moſes, true and iuſt in all thy workes, and hée commaundeth faithfully & truely, with great threatnings that man, woman and child ſhould diligently read thy holy word: ſaying. Set your harts on all my wordes the which that I doe teſtifie vnto you this day, that you may commaunde them vnto your children, to kéepe, to doe, & to fulfill all thynges that bée written in the booke of this law. Marke how hée commaūded them, to learne their children all thynges that bée written in this booke, and ſo to learne thē that Deut. 32. they might kéepe and fulfill all things that were written in yt booke: Moſes made nothing of ſecretnes, & will you make ſecretes therin? how ſhall men fulfill thoſe wordes that they knowe not. How can men knowe the very true way of God & haue not the word of God: is not all our knowledge therin? The Prophet ſayth, thy word is a lanterne vnto my féete and a light vnto my pathes. Hée calleth it a lanterne Pſal. 118. and light, yea and that vnto all men: and you call it but a ſtory, darkenes, and a thyng of ſecretnes, yea and occaſion of hereſie, how can the occaſion of darknes geue light, how can a lanterne bée a thing of ſecretnes, how can the veritie of God bée occaſion of hereſie? The holy Prophet ſayth, bleſſed Pſal. 1. is the man that ſetteth his delectation The Pope and Chriſt are contrary. in the will of God, and his meditation in Gods law night and day. Here ſayeth the ſpirite of God, that men bee bleſſed, that ſtudy the word of God: and you ſay that men bée heretickes for ſtudying of it. How doth the ſpirite of God and you agrée?

Alſo S. Paule commaundeth vs to Epheſ. 6. receiue the helmet of health, and the ſword of the ſpirite, the whiche is the worde of God. I pray you to whom doth hée here ſpeake? to Prieſtes onely? How many of your Prieſtes dyd hée knowe? yea was not this Epiſtle written to the whole Churche of the Epheſians? And dyd not they read it? were not they lay men: and why ſhall not our lay men read, that they red? Moreouer doth not Paule call it the ſword of the ſpirite: is it not lawfull for lay men to haue the ſpirit of God? Or is the ſpirite of God not frée but bound alonely to you. Alſo S. Iohn A godly ſaying of S. Ihon. ſayth, if any man come to you & bring not this doctrine, receiue him not into your houſe nor yet ſalute hym. Here the holy ghoſt would we ſhould haue no other doctrine, but holy ſcripture: and you will take it alonely from vs. Furthermore this was written vnto a woman and to her children and you will yt no other man, wyfe nor childe ſhall reade it. But if we ſhould receiue your Prieſtes into our houſes, after this rule: I thinke we ſhould not bée greatly cōbered with them, for their are few of them that haue this word. Alſo our M. Chriſt ſaith vnto the phareſies, ſearch you ſcriptures, for in them you thinke to haue eternall life. Our Maiſter ſent the Phariſies to The Phariſies iudged better of the ſcriptures of God, then our Byſhops dyd. ſcriptures, and you forbyd Chriſten men to reade them: who had a worſe ſprite then they? and yet they iudged better of holy ſcriptures thē you doe. For they iudged to haue lyfe in thē, & you iudge to haue hereſyes in thē: ſo that you bée ten tymes worſe to ſcriptures, thē euer were they. Alſo Paule ſaith, all ſcripture geuen by inſperation 1. Tim. 3. of God is profitable to teach, to improoue, to enforme, io enſtruct in righteouſnes, that the man of God may bée perfect, and prepared vnto all good workes. You will not denye but but ſcripture is geuē vs of God? Ergo it foloweth. &c. S. Paul ſaith it is profitable to learne with: and you ſay that it is dawnable & good to learn heriſes with. S. Paule ſayth it is good to improoue Papiſtes & S. Paule are contrarye. hereſyes, and you ſay it engendereth hereſyes. S. Paule ſayth it is good to informe, and to inſtruct righteouſnes: and you ſay to enforme hereſies. S. Paule ſayth that the man of God may be perfect by it, and you ſay that the Prieſtes al onely ſhal haue it, ſo that you play ouerthwart with. S. Paule in all thinges. Alſo S. Paule ſayth, you may all interpretate ſcripture, one by one, that all men may learne, and all men may haue comfort, but let your wynes kéepe ſylence in the congregation. Marke how that all men may propheſye: which S. Auguſtine doth declare, for interpretating Scriptures. Therefore, it belongeth not all onely to prieſtes. Alſo hée ſayth that women muſt hold their peace, which hée néede not to cō maund if they were vnlearned.

Furthermore hée will that womē ſhall learne of their huſbāds at home: How ſhall their huſbandes learne them if they bée vnlearned thēſelues? Alſo S. Paule geueth teſtimony of 2. Tim. 3. Tymothy that hée was learned in holy ſcriptures, from his childhode, the which were able to inſtruct hym vnto ſaluatiō, by fayth that is in Chriſt Ieſu. Here you not how Tymothe was learned in holy ſcriptures béefore hée was eyther prieſt or byſhop, yea being but a childe? the which as S. Paule ſayth, weare able to enſtruct hym, and you ſay they bée able to condemne mē. Is not this cleane cōtrary againſt S. Paule: are you not aſhamed? What works ſhall Antichriſt doe more cōtrary to Chriſt thē theſe bée? let all chriſtē One of the chiefeſt workes of Antichriſt is to condemne the ſcriutures of God. men write the déedes of Antechriſt & they muſt all agrée in this that hée ſhal condemne ſcripture. But that ſhall be not doe, without ſome colour of right and of holynes: and you condemne it hauyng no colour, nor no ſhadow of holynes, but all onely reaſon of fleſhlynes, and of ſtarke madnes. Thinke you if the great Turk would receaue ſuch reaſons as yours bée, yea and a great deale better agaynſt hys Mahomet, that hée coulde raigne ſo long as hée hath done.

Nay doubtles, and yet you loke to bée alowed agaynſt Chriſt, the ryght ſonne of God (yea and that of Chriſten men) which coulde not bée hard agaynſt mahomet.

Alſo our M. Chriſt commaundeth his Apoſtles that they ſhould preach y• Mar. vlt. Mat. vlt. Goſpell vnto all creatures, & as Mathew ſayth, that they ſhould teach mē to kéepe all manner of things that hée hath cōmaunded them: Marke that the Goſpell, muſt bée preached to all manner of men not to prieſtes onely, the Apoſtles muſt alſo learne to kéepe all thinges of the Goſpell, which they can not doe without they know them no if theſe thinges that the Apoſtles: dyd learne ſhould ingender or be any occaſion of hereſies, then the holy Apoſtles were occaſion (by theyr doctrine) of hereſies. Yea and that at the commaundement of our M. Chriſte, what néede the Apoſtles to learne vs any thing that might bée occaſion of hereſie? were wée not in hereſie béefore they came? were wée not all diſpoſed of our nature vnto all maner of miſchiefe? and yet after your learning they come and learne that thing that is occaſion of hereſie. But of your The Papiſtes are blaſphemers of Gods heauēly word. conſcience, are you not aſhamed, thus damnably to blaſpheme the heauenly worde of God? thus ſhamefully to cō demne Gods worde? thus preſumptuouſly to vndertreade the gifte of ye holy ghoſt? yea and that vnder the pretēce of holynes, & of Chriſtēdome, as though you dyd fauour Chriſt. Will you make Chriſt an auctor of hereſy, and that vnder the name of holynes: will you by your holynes, and your damnable hipocreſye, condemne our M. Chriſt, the auctor of all goodnes? But brieflye if you woulde teach nothing, but that which our M. Chriſt hath left to bée taught, we ſhould not haue ſo many heretykes as we haue. For nowe men bée no heretykes for ſpeking agaynſt Scripture (for you graunt that men ſpeak ſcripture) but for ſpeaking agaynſt your law: for ye cauſe bée they made heretykes, and by ye bée they proued heretykes. Now let euery Chriſten man Iudge in hys conſcience if this bée right or lawfull. Is not this a merueilous thing, let a man liue in fornicatiō, in whoredome in theft, in murther, drunkennes, in extortyon, in bribery, briefly in all mā ner of miſchyfe, and you will haue nothing to doe with thē, you will ſcarſly reproue hym: yea hée ſhall bée a great officer vnderneath you, & greatly in your fauour. But let a man come and Papiſtes abyde the true preachers of the Goſpell. preach ye very true Goſpell of Chriſt, and thereby reprooue your damnable lyuy • g, and thē béegynneth hée to bée an heretycke, & it ſhall coſt you great labour, if you make hym not an heretyke in déede. And yet haue you nothing that you can reprooue in hym as concerning hys lyuyng, but all onely that hée preacheth the Goſpell. Is not thys a merueilous heretyke? whoſe lyuyng you muſt néedes graunt to bée good. And alſo you can not prooue, but that his learning is of Chriſt: but all onely that it pleaſeth you not: no you dare not take in hand to prooue it falſe but all onely by vyol • ce you will condemne it. Thinke you that God will thus ſuffer? remember what hée ſayth by the holy Prophet: Thou haſt reproued Pſal. 9. the vnfaythfull people, & haſt deſtroyed the wicked, and takē away their name for euer. The Lorde hath prepared his trone of Iudgmēt, doubt you not but hée ſhal ſhortly reprooue you. His trone is ſet, & to the Iudgemēt muſt you come, where you ſhall neuer bée able to defēd this cauſe, but you muſt periſhe for euer. But here will you ſay that you preach the Goſpell to the people, and that is inongh: for they néede not to haue it in Englyſhe. I aunſwere, I pray you when was there any lawe that euer men were bounde to kéepe, but that it was geuen them in wrighting? I will not ſay that you doe not teach them the right Goſpell, for you know it not. But how are they able to beare away The euangeliſtes and Apoſtles did not onely preache, but alſo wrote the Scripture that all mē might read it. that thing ye they doe but heare? And if they may heare it of you, why may they not alſo reade it? But looke on S. Luke that wrot his Goſpell that men might know for a certayne, thoſe thinges that they were informed of.

Moreouer why did y• Apoſtle write yea and that vnto lay men, ſéeyng that they were ſo diligent in preachyng I dare boldly ſay as you bée▪ But let vs ſée howe lay men were forbydden to read holy Scripture in the Apoſtles Actes. 17. tyme? The nobleſt of Theſſalonia, whiche receiued the worde, ſearched the Scriptures dayly, whether thoſe thinges that Paule preached were ſo or not, here haue you playne that lay men ſearched Scriptures to knowe whether Paules doctrine were true or not, and alſo how they read dayly Scriptures. And now come you and ſay that lay men ſhall read no Scriptures but alonely receiue thē of your Papiſtes preach lyes. preaching? What if you preache lyes (as it will bée prooued to your face that you doe) ſhall it not bee lawfull for them to ſearch Scriptures, but to learne your lyes?

Here will I recite how a great prelate of Chriſt Churche (the firſt letter of his name is Doct. Allen) did interpretate Dect. Alen expoundeth Scripture. and declare certaine places of Scripture, to the ghoſtly inſtruction of Chriſtes Churche as all men may iudge.

The firſt place was this a thrée fold cable is hard to breake, by this thrée fold cable, hée vnderſtode, the Reuerent father in God my Lorde Cardinall. The firſt fold was, that hée was A Popiſh Doctors interpretation. an Engliſhmā borne, the which was a ſtrong thing and hard to withſtand. The ſecond fold was that hée was Legate & that not after the common maner, but Legatus a latere, this is ſprōg out of the bleſſed ſide of our holy father the pope. This was a ſtrong fold and could not bée lightly broken. The thyrd ſold, hée was a Lord and that of the kinges counſel. This was a ſtrōg A fooliſh tale of a tubbe. fold, and all theſe thrée together dyd make ſo ſtrong a cable that no man within the Realme might breake it or withſtand it. I was ſore afrayde that hée ſhould haue reckened the noble & the royall bloud, that this thréefolde cable dyd ſpryng out of, then had it béen ſo ſtrong, that the ſtrongeſt Oxe in the butchers ſtall could not breake it. This expoſition dyd I here and ſat by hym, therefore I can teſtifie it the better.

The ſeconde Scripture was this from Syon ſhall come out a law, and The Papiſticall and vayne doctrine of Papiſtes. the word of God frō Ieruſalem. This did hée expounde on this maner. The commaundement of the moſt reuerēt father in God Lord Legate, is come from his highe Palace, and from his noble grace hither vnto you.

The thyrde Scripture, was this Sumite Pſalmum & date tympanū, this dyd hée expounde on this maner, I haue done my viſitatiō, now geue me my money. How thinke you by this holy Doctour, and this Prelate of Chriſtes Church hath hée not wel declared holy Scripture, is hée not worthy to bée beléeured? What reaſō were it that lay men ſhoulde ſearche Scriptures, then might they reprooue this noble prelate? what order ware that? It were right if hée were well ſerued ye hée had a thréefold balter to ſtretche Authorities to prooue that the ſcriptures ought to bee in the mother toungue. him in. But by ſuch doctours as theſe bée, muſt the poore people bée ruled & if they wil ſearch for the veritie them ſelues, then muſt they bée heretickes bycauſe they will not beléeue theſe holy fathers. But let vs procéede in our matter agaynſt theſe blaſphemers of Gods word: Priſcila & Aquila dyd expoūd Actes. 18. vnto Apollo which was a great learned man y• perfite vnderſtanding of ſcriptures. Theſe were lay perſōs and yet were they ſo learned in ſcriptures yt they wer able to teach a great Doctour. And now lay men may not read Scriptures. This was alowed by Peter, and Paul. But their ſucceſſours will condemne it as hereſie.

Alſo Eunuches that was the treaſurer Acte. 8. vnto the Quéene of the Ethiopians dyd read Eſay the Prophete. The whiche hée vnderſtode not, till God ſent him Philip to declare it vnto him. This was a lay man, and alſo an infidell and yet was not forbidden of God to read Scriptures. But rather holpen to the vnderſtandyng of them and now will you forbid Chriſten mē, to read holy Scriptures, that are ſworne vnto them, yea and alſo to defende them vnto death.

Alſo S. Paule ſayth. Let the word Colloſ. 3. of God dwell in you plenteouſly. S. Paule woulde that lay men ſhoulde learne the worde of God, yea & that plenteouſly. And you commaunde that they ſhall haue nothinge of it. How ſtandeth your nothing wyth Saint Paules aboundaunce. Aboundantly, and nothing, bée farre a ſunder. But thus doe you alwayes agrée with S. Paule and with holy Scripture. And if you woulde ſay playnely in wordes that your déedes doe declare openly, then were wée in no The Pope and hys Clergy are the very • lntechriſtes. doubt of you: for all y• worlde woulde take you, as you bée taken béefore God, that is, for the Antichriſtes that the world looketh for. Neuertheleſſe, doubt you not, but God ſhall declare it openly at his time, to your vtter confuſion and damnation. For doubt leſſe you neither holde with Chriſt, with his holy doctours, nor yet with your owne lawe, where they bée againſt you: but all theſe muſt bée expounded and wroonge vnto your carnall purpoſe, or els you make it hereſie. But thinke you that the father of heauen (which for the great tender loue, that hée had to mans ſoule, ſent hys onely ſonne to redéeme it, and alſo to géeue it a lawe to liue by, out of his owne mouth) ſhall thus ſuffer it loſte thorough your hypocriſie? and his godly worde to bée ouer frodden for the mayntaynyng of your worldly glory? Nay doubtles, for if it were poſſible that hée coulde more regarde your pompe and pride, then mans ſoule and his godly word: yet were it vnpoſſible that euer hée ſhould ſo diſpiſe the ſwéete bloude of his bleſſed ſonne ſwéete Ieſus. Wherefore looke vppon your charge.

But to our purpoſe, S. Auguſtine Auguſt. ad fratres. ſ. 3 • . is openly againſt you in theſe words. My brethren, reade holy Scripture in the which you ſhall finde what you ought to holde, and what you oughte to flye. What is a man reputed without learning? what is hée? Is hée not a ſhéepe or a Goate? Is hée not an Oxe or an Aſſe? Is hée any better thē an Horſſe or a Mule, the which hath no vnderſtandyng. &c.

Here S. Auguſtine moueth men to reade holy Scripture: and you commaunde them not to reade it. S. Auguſtine ſayth: they ſhal know in them what to doe, and what not to doe, & you ſay they ſhal learne nothing therout but hereſies, S. Auguſtine ſayth, a mā without learning of ſcriptures, is no better then a brute beaſt: are not you good fathers that will make all your childrē no better thē beaſtes? Alſo Athanaſius: If thou wilte that In epiſ. ad Epheſ. c. 6. thy children ſhall bée obedient vnto thee, vſe them to the wordes of God. But thou ſhalt not ſaye that it béelongeth alonely to religious men to ſtudy Scriptures: but rather it béelongeth to euery Chriſten man, and ſpecially vnto hym that is wrapped in the buſineſſes of this worlde: and ſo much Scriptures reache the commaundementes of God. the more, becauſe hée hath more néede of helpe, for hée is wrapped in y• troubles of this worlde: therefore it is greatly to thy profite that thy children ſhould both heare and alſo reade holy Scriptures, for of them ſhall they learne thys commaundement: Honour thy father and thy mother. &c.

Theſe wordes bée playne inough againſt you, they néede no expoſition: And the doctour is of auctority, wherfore anſwere you to hym. Alſo Chriſoſtome In Gen. 〈◊〉 . 9. ho 28. that was a Byſhop as well as you bée, cōdemneth your ſentence openly, ſaying: I béeſéeche you that A notable ſaying of S. Chriſoſtome. you will oftentimes come hither, and that you will diligently heare the leſſon of holy Scripture, and not alonely when you bée here, but alſo take in your handes when you are at home the godly Bibles, and receaue the thyng therein with great ſtudye, for thereby ſhall you haue great aduantage. &c.

Theſe wordes bée ſo plaine, that I can adde nothyng to them, woulde you that wée ſhoulde take you for byſhops, and for holy fathers, that bée ſo openly agaynſt Scripture, and ſo centrary to holy doctours? That will I neuer doe while I liue. I will neuer looke to ſée other Antichriſtes then you, and ſo will I take you, till I ſée almighty God conuerte you. Alſo the ſame doctour ſaith. Which of you all that bée here, (if it were required) coulde ſay one Pſalme without the I • Mat. c. 〈◊〉 hom. 2. booke, or any other part of holy ſcripture, not one doubtles. But this is not alonely the worſte, but that you bée ſo ſlow and ſo remiſſe vnto ſpirituall thinges, and vnto deuilliſhneſſe you are hotter then any fier, but men will defende this miſchief, with this excuſe, I am no religious mā, I haue a wife and children, and a houſe to care for. This is ye excuſe wherewith The ſcripture is meete to bee knowen of all ſtates and ſortes of people. you doe (as it were with a peſtilence) corrupt all thinges: for you doe recken that the ſtudye of holy Scripture béelongeth alonely vnto religious men, when they bée much more neceſſary vnto you then vnto them. &c.

Here may you ſée that your damnable inſtitution was in the hartes of men in Chriſoſtomes dayes, & howe they woulde reade no ſcriptures: but you ſée hée condemneth it, and calleth it a peſtilēce, and will you now bring it in agayne? If you had but a louſie ſtatute of your owne againſt mée, or an other man, you woulde call vs hetikes. But you neither regarde Chriſtes holy worde, nor holy Doctours, nor yet any other thinge ye is agaynſt you. But let vs ſée what your owne lawe ſaith to this: If Chriſt (as Paul Di. 38. Si iuxta. ſayth) bée the power and the wiſdome of God, thē to bée ignoraunt in ſcriptures, is as much as to bée ignoraunt of Chriſt. &c. Here haue you playnely that to take away ſcriptures from lay men, is as much as to take away Chriſt frō them, the which no doubt but that you doe intēde in your harts to doe, and that thing God knoweth, and your workes doe declare it, the which God ſhall aduenge full ſtraitly ouer you. Alſo in an other place. I will ſet my meditation in thy iuſtifications, 7. Sinod. c. Omnes et. d • . 38. and I will not forgette thy wordes, the which thing is excéeding good for all Chriſten men to obſerue and kéepe. &c.

Here is a counſell of your owne that hath admitted that all Chriſten The readyng of the Scripture allowed by a counſell. men ſhall ſtudy Scripture. And will you now condemne it? Is there neither Scripture of God, nor practiſe of Chriſtē men, nor expoſition of Doctours, nor your owne law, nor yet any ſtatute of counſels that will hold agaynſt you? You bée marueilous giantes, how ſhal a mā behaue him ſelfe to handle with you? it is not poſſible to ouercome you, for you wil admitte nothyng that is againſt you. But yet will I not ſo leue you, but I will firſt declare it manifeſtly, ye you bée cōtrary to Chriſt, and to all holy doctours. S. Hierome, reprooueth you very ſore in theſe wordes. O Paula and Euſtochium, if there bée any thyng in this In prohe. In Epiſt. ad Epheſ. Li. 1. life that doth preſerue a wiſe mā and doth perſuade him to abide with a good will in the oppreſſions and the thraldomes of the world, I doe reckē that ſpecially it is the meditations and the ſtudy of holy ſcripture, ſéeyng that we doe differre from other creatures ſpecially in that that we bée reaſonable & in that that we can ſpeake: now is reaſon and all maner of wordes cō teined in godly Scripture, whereby that we may learne to knowe God & alſo the cauſe wherefore we bée created. Wherfore I doe ſore marueile, y• there bée certein men the which geue thē ſelues, to ſlouthfulnes, & ſluggiſhnes and will not learne thoſe things, What benefites we may receaue by readyng of Scripture. that bée good, but recken thoſe men worthy to bée reprooued, that haue that good mynde. &c.

Marke how that this was written to two women that were learned. Alſo hée reckeneth nothyng better, then to ſtudy holy ſcriptures, hée alſo marueileth, that certaine will neither ſtudy Scriptures them ſelues nor yet let other mē ſtudy thē. It is well knowē, that theſe wordes pricke no men but you, and ye bée ſo ſlouthfull & ſo geuen to voluptuouſnes, that you your ſelues will not ſtudy Scriptures nor yet ſuffer other mē to ſtudy them: but if you doe ſtudy them, it is to deceiue your ſimple and poore brother there by, and to maintaine your abhominable liuing, with wroſtyng and wryngyng of them: other profite commeth there none of your ſtudy, as all the worlde knoweth. For you may not preach, but when you haue damnably condemned Chriſtes bleſſed word or els by violence, made ſome of your poore brethren heretickes: then come you with all your gorgious eſtate, pompe and pride, to out face Chriſt and your ſimple brother, with your outward dānable pride afore the face The great arrogancy, pride & tyranny that is in Papiſtes. of the world. But my Lordes, leue of your faſing and your braſing: for our Lord whoſe cauſe we defend agaynſt you, will at length not bée out faced. Remēber how the holy ghoſt prayeth againſt you ſaying: iudge them Lord, Pſal. 5. that they may fall from their cogitations: expell them Lord for they haue prouoked thée: doubte you not but this holy ſpirite will preuaile agaynſt you, though God ſuffer you for a ſeaſon, yet hath hée till this day defended him ſelfe & his godly wordes agaynſt all the proude crakyngs of the world: and thinke you that hée wil now take a fall at your hand? nay nay, hée ſhall firſt thruſt you out headlonge that all the world ſhall take example by you: this is my beléeue. For that word that you haue cōdemned doth thus learne me. Wherfore if you doe not reuoke the condemnation of the new Teſtament, and ordeine that all Chriſten men may read holy Scripture, you ſhal haue the greateſt ſhame that euer men had in this world: for you are neuer able to defend it by any meanes, nor by any power ye is in earth. And if all power in earth wil withſtand it, hée ſhall rather bryng them all to duſt and raiſe vp of ſtones newe rulers. You wormes meate, you ſtinking car Doctour Barnes is vehement. rion, you nouriſhmēt of hell fire, how dare, you thus preſume againſt your God omnipotent? whether will you flie to auoyde his daunger. Heauen & earth, water and fire, ſunne, moone, and ſtarres, ſaintes and angels, man and child, bée againſt you and holde you accurſed. What though the deuill laugh on you for a ſeaſon. Remember the ende, but God geue you hys grace, that I loſe not my labour about you.

But now let mée aſſoyle your carnall The Papiſtes firſt reaſon to prooue that lay men ought not to read Scriptures. reaſons that you bring for you. The fyrſt is this, euyll men doe take an occaſion of hereſy out of ſcriptures Wherfore it is beſt they haue it not. I aunſwere lykewiſe, good men doe take an occaſion of goodnes there of Ergo, the people ought to haue it: but will you condemne all thinges where by men doe take occaſion of euill? Thē muſt you fyrſt put out your own eyes for by them, take you occaſiō to ſée many idle thinges: you muſt alſo deſtroy your handes, your féete, your tongue, and al that you haue for theſe doe you myſuſe very often, you muſt alſo deſtroy your own harts whereby you haue not alonely occaſion of euil, but you doe thinke euil in very déede: you muſt alſo deſtroy all fayre womē, for of them take you ſore occaſions of euyll: you muſt alſo burne all your goodes and deſtroy all your riches, for of thē men take occaſion to be théeues Euill men will take occaſion of euill of euery good thyng. and you to bée proud: you muſt alſo deſtroy all wynes, for of thē men take occaſiō to bée drōkē, you muſt deſtroy all meates, for they géeue mē occaſiō of gluttony, yea you muſte deſtroye the mercy of God, of the which euell men take boldenes in their myſchief. Briefly what is there ſo good a thing but that euell mē can take an occaſion of euill, yea and that of Chriſt hym ſelfe, as Saint Paule ſaith which vnto 1. Cor. 1. the Iewes is offence, and vnto the Gentyls occaſion of folyſhnes: & yet for al this you may not deſtroy Chriſt but hée muſt remayne ſtil, and ſo likewiſe the Goſpell: for though that the euell men (which will neuer bée good) receiue of it occaſion of euyll: yet ther bée many thouſandes ye receaue there by their ſaluation.

Now béecauſe the ſpider gathereth poyſō of ye good herbes, it were no reaſon therfore to deſtroy al good herbes. An other of your reaſōs: thrée bée certayne Math. 13. ſētences in ſcripture y• doe not belōg for euery man to know, as our An other reaſon of the Papiſtes. M. Chriſt ſayth, vnto you it is geuē to know, the miſteries of the kingdome of heauen, vnto them it is not geuen. I aunſwere, whom meane you when you ſay, vnto you it is geuen: if you meane that Apoſtles & all onely there ſucceſſors, then may not you reade holy ſcripture, for you bée not the ſucceſſors of ye Apoſtles, by my Lord of Rocheſters auctorytie, but if you meane the Chriſtē people, that haue y• ſpirite of God, as our M. Chriſt ment, then bée you excluded, for you haue not the ſprite of God as ye effect doth declare, therfore you may not read ſcriptures. Marke alſo that our mayſter ſaith, vnto you it is geuen, as who ſayth if it were not geuen you, you ſhoulde no more haue it then other men.

Now how can you proue that the vnderſtanding of ſcripture is geuen to you▪ but now to ye text: our Maiſter Chriſt ſpeaketh heare of the ſprituall, and the right vnderſtanding of holy ſcriptures, which is the gift of God onely, and hée ſpeaketh not of ſtudying▪ or reading of holy ſcripture: for you haue in the ſame place, how that What is meant by this ſaying, to you, is geuen the true vnderſtyng and interpretation of ſcriptures. many dyd followe him, and heare his preaching, but yet they vnderſtoode him not. Therefore this text maketh directly againſt you, and your works doe declare that you bée the hearers & readers of the worde of God, but the vnderſtanding is not geuen you. But now wyllmy Lord of Rocheſter ſaye that you haue the very vnderſtanding as holy doctors had it, for though that ſcriptures in themſelues and of their owne nature bée plaineſt, & beſt to bée knowen, yet bée ye holy doctors playneſt vnto vs: wherefore hée that will vnderſtand ſcripture muſt fyrſt learne to vnderſtand the doctours, & they ſhal bring hym to the true vnderſtanding of holy ſcripture, or els hée muſt erre. I aunſwere: O my Lorde doe you wryte this with a ſafe conſcyence? thinke you y• you can diſcharge your conſcience béefore the dreadfull face of Chriſt with this triflyng diſtynction, Quedam ſunt notiora nobis, et quedam notiora naturae, I pray you if you wil proue that God were wiſe, would you béegin to proue it at your wiſedome? if you would proue that God were aliue, woulde you proue it by that y• you bée aliue? if you would perſwade a man to beléeue that there is a God, would you learne hym, that hée muſt néedes beléeue it, becauſe y• there bée creatures? Theſe thinges bée beſt knowen vnto you, and if you woulde prooue that a man hath a true ſence of Scriptures, will you proue it, by that that hée hath the ſence of the doctours? What if ye doctours had taken a falſe and a contrary ſence, (this caſe is poſſible) would you therefore ſay that the ſence which the mā hath takē out of ſcripture is falſe. But I pray you my Lorde, after this this rule, how could men vnderſtand ſcriptures, in Peter & Paules dayes when there weare no doctours. But after your owne learning, that ſame Scotus. 11. Sent. di. 3. q. 3. ſcience which muſt proue the princypelles of other ſciences is fyrſt knowē actualiter, & diſtinctly. Now bée all the pryncipels of all other doctours proued • rew by holy ſcripture: therefore there is no ſaying nor expoſition of ho Scriptures muſt bee firſt knowen & therby you may iudge the opinion of the Doctours. whether they ſay right or not. ly doctours yt can bée perfectly knowē except that ſcripture bée fyrſt knowen this is your owne dyuynitie you can not denye it, wherefore if you will proue that you haue the verytie you muſt proue it, béecauſe you haue the ſence of holy ſcripture, and not the ſēce of holy doctours. But doubtles I haue great meruell, that my Lord of Rocheſter, is neyther aſhamed of mā, nor yet afrayde of the vengeance of God y• thus triflyth wt holy ſcripture.

Beſides this you haue an other A third reaſon of the Papiſtes. bauld reaſon, the Citie of London hath certeine priuileges and ſecrete counſels, it were no reaſon that all men ſhould know them, this was my Lorde of Londons reaſon at Paules croſſe, when hée condemned the new Teſtamēt. I aunſwere my Lord: ſay of your cōſcience, did you not ſpeake Coūſ •… s are to bee kept ſecret, but the Scripture muſt bee made knowen to all men. theſe wordes to pleaſe my Lorde the Maior of London and his brethren? But I pray you is this a like ſimilitude of y• certeine counſels of mē, the whiche muſt bée kept ſecrete bycauſe they bée coūſels: and of the holy ſcriptures the whiche were brought into this world not to bée▪ kept ſecrete, but to bée preached openly, as our maiſter Chriſt commaundeth, preach the Mar. v •• . Goſpell to all creatures, heare you to all creatures, let theſe mē haue it (for all theſe bee of ye counſell) & kéepe you it from the reſidue. Furthermore our maiſter Chriſt ſaith in an other place, that I haue ſhewed you in ſecretnes, preach it on the tope of the houſe.

Alſo S. Paule ſayth, the Goſpell is Ti. 1. 2. Tim. 2. declared openly through preachyng & in an other place God haue brought life and immortalitie, vnto light thorough the Goſpell. Alſo our maiſter calleth it the light of the world: nowe Iohn. 3. Math. 5. who will ſet (as hée ſaith) a light vnder a buſhell, and not rather openly that all mē there by may bée lightned. Wherfore my lord your ſimilitude is very far vnlike: and if you were not a Lord, it were woorthy to bée deſpiſed. But doubtles it may bée wel thought A fooliſhe ſimilitude made by Stokeſley Byſhop of London. that you were at a ſore exigent, when you were compelled to prooue this thynge with ſo • auld a reaſon. Who would haue looked for ſo ſimple a reaſon in ſo earneſt a matter of ſo wiſe a man, of ſo great a Doctour, of ſo worſhipfull a father, and of the Biſhop of London, yea and of him that is called an other Salomon, notwithſtanding ſuch an haltyng ſimilitude dyd hée neuer learne in the Prouerbes of Salomon: but it had béene a better ſimilitude, of the kings proclamatiō, which is proclaimed yt all men might know it and alſo kéepe it & no man is bound to kéepe it, till it bée proclaimed: likewiſe the Goſpel was geuen for to bée proclaimed, and euery man is bound to kéepe it. Wherfore it muſt néedes bée proclaimed to euery man, and vnto you my Lorde. I beſéeche God that you may bée one of them of whom it is ſpokē: To you is it geuē to know the miſteryes of God.

Amen.

¶ That mens conſtitutions, which are not grounded in Scripture, bynde not the conſcience of man vnder the payne of deadly ſinne.

There are two maner of powers. TO this article we muſt note that there bée two maner of miniſters or powers: one is a temporal power, the other is called a ſpiritual power:A temporal power. the tēporall power is cōmitted of God to Kinges, Dukes, Earles, Lordes, Barons, Iudges, Maiors, Shriues, & to all other miniſters vnder thē, theſe bée they that haue onely the tēporall ſword,The deſcription of the temporall power. wherby they muſt order al ye cōmō wealth with all world ly thinges lōgyng thereunto, as ye diſpoſition of theſe worldly goodes, who ſhal bée right owner and who not, the probation of mens teſtamentes, the ordering of payments and cuſtomes, the ſettyng of all maner of taſkes and forfaites, the correction of all tranſgreſſions, wherby the cōmon wealth, or any priuate perſon, is diſquieted or wronged: as correction of théeues, murderers, harlotes, baudes, ſclanderers, wranglers, extortioners, brybers, vſerers, falſe buyers and ſellers, and of all other thynges whereunto béelongeth any outwarde orderyng, or any corporall payne. In thys power is the kyng chiefe and full ruler: all other bée miniſters and ſeruauntes, as Paule doth declare, • aying: let euery ſoule bée ſubiect and obedient vnto the hye powers. &c.

Alſo S. Peter: bée ſubiect vnto the Roma. 13. 1. Pet. 2. kyng as vnto the chiefe heade, eyther vnto rulers as vnto thē that are ſent of the kyng for the puniſhmēt of euill doers. Ʋnto this power muſt wée bée obedient in all thynges that pertaine Roma. 13. to the miniſtration of this preſent life and of the commō wealth, not alonely (as Paule ſayth) for auoyding of puniſhment, but alſo for diſchargyng of our conſciences: for this is ye wyll of God. So that if this power commaunde anything of tyranny againſt right and law (alwayes prouided that it repugne not agaynſt the Goſpell, nor deſtroye our fayth) our charitie muſt néedes ſuffer it: For as Paule ſayth, charitie ſuffereth all thyng. Alſo 1. Cor. 13. our maiſter Chriſt: If a man ſtrike Math. 6. thee on the one chéeke, turne hym the other, for hée doth exerciſe tyranny. But ouer theſe worldly goods, & theſe preſent thynges, and ouer thy corporall bodye, which Chriſten men doe not alonely not regarde, but diſpiſe it. Neuertheles, if hée commaunde thée any thyng agaynſt ryght, or doe thée any wronge. (As for an example caſt thée in priſon wrongfully) if thou canſt by any reaſonable and quyet meanes, without ſeditiō, inſurrectiō, A man wrongfully impriſoned by a tyraunt maye in quyet maner make his eſcape. or breakyng of the commō peace ſaue thy ſelfe, or auoyde hys tyranny, thou mayſt doe it wyth good conſcience. As if thou were in priſon, if thou couldeſt auoyde without any ſedition, thou mayſt lawfully doe it, & thy cōſcience is frée ſo doyng, and thou dooſte not ſinne, nor offende the lawe of God, as Paule ſayth: If thou mayſte bée 1. Cor. 7. frée vſe it: but in no wiſe (bée it ryght or wrong) mayſt thou make any reſiſtaunce wyth ſworde or wyth hand, but obey, except thou canſt auoyde, as I haue ſhewed thée. But if y• cauſe Such as haue made offē ces to the common weale ought not to breake priſon. bée ryght, lawfull, or profitable to the cōmon wealth, thou muſt obey, and thou mayſt not flye wtout ſinne. That men haue fled from the tyranny and the wrong of thys power, wée haue it openly in diuers places of ſcriptures. As of Elezy, that fled from the tyranny of the kyng of Siria. Alſo Helyas 4. Kyng. 6. 3. King. 89. fled from the tyranny of kyng Achas. Alſo S. Peter fled out of priſon: And Actes. 12. idem. 9. and. 14. S. Paule out of the Citie of Damaſcum, and out of Iconium, as it is open in the Actes of the Apoſtles. So that agaynſt this power (though thou haue wrong) mayſt thou not make any corporall reſiſtaunce: but alonely auoyde by flying, or els kéepe ye thing that is commaunded thée. But if it bée ryght, and to the profite of the cō mon wealth, thou muſt both fulfill it and alſo abyde.

But now wil it bée inquired of mée of this caſe: if it pleaſe y• kinges grace to condemne the newe teſtament in Engliſhe, and to commaunde that none of his ſubiectes ſhall haue it vnder diſpleaſure, whether they bée bounde to obey thys cōmaundement or no? To this will I aūſwere: That I doe béeléeue, that our moſt noble Prince hath not forbidden that Chriſten What were to bee done if the kyng ſhould forbyd vs the readyng of the Scripture. men may haue Chriſtes Teſtamēt, whether it bée in latyne or Engliſhe, French, Douche, Gréeke, or Hebrue, for Chriſtes veritie, is all one in all tonges. And as his grace knoweth, it were very vnreaſonable that any man ſhould eyther counſell, or forbid his grace that hée ſhoulde know or reade the Teſtament of the moſt noble Prince hys father, in the which is alouely géeuē and promiſed worldly goods, which as ſoone as they bée géeuen, bée ready to decay and to periſhe: and if (I ſay) this bée vnreaſonable and vnright: how much more were it vnreaſonable to take awaye from vs our father of heauens teſtament, whoſe legacy and promiſes doe as farre excell the legacies of the noble Prince his father, as God doth excell man. But what ſhoulde I make many reaſons, to prooue vnto hys grace that thyng to bée lawfull, that the father of heauen hath ſent vs, frō whom cōmeth nothyng but goodnes. Yea, and it was not ſent by man, by Angell, or by Saint, but by the onely ſonne of God both God and mā, and diligently declared by hym to all the worlde. Not vnto the Phareſies alone, but vnto all maner of people, and that to the houre of death, and alſo thereof tooke his death, and not yet ſo content, but ſent his glorious Apoſtles to declare and to learne thys godly worde thorough all the worlde. And béecauſe the miniſtration of thys worde, required a greater ſtrength then was in any naturall man, therefore alſo gaue hée them his eternall ſprite, to eſtabliſhe them, to confirme them, and to make them ſtrong in all thinges, that there might bée nothing deſired, to the declaration and ſetting out of his worde.

Now, who coulde finde in his hart that is a true ſubiecte, and regardeth the honour of our noble Prince, and the ſaluation of his ſoule, eyther to thinke that his grace would condēne it, or els to mooue hym to condemne that thyng, that cōmeth from heauen, yea, and that frō the father of heanen, and ſent and learned by his eternall ſonne, which hath ſealed it wyth hys moſt precious bloude, and alſo commaunded his glorious Apoſtles to preach it, and confirmed it wyth ſo many myracles, and did alſo géeue to the confirming and the writing of it, the glorious conſolatour of the holy Ghoſt. So that it is open, that the father of heauen did not ſend this godly worde with a ſmall diligence, or as though hée cared not whether it ſhoulde remayne in earth or not. But ſo hath hée declared this holy worde, wyth ſuch a proſſes, that heauē, earth & hell, ſhould know y• it is his worde, and that it is his will, that all men ſhoulde haue it, and that hée woulde defende it, and bée enemy vnto all thē that woulde ouerpreſſe it. Wherfore let them that bée cappitall enemies vnto his grace, both in hart and in déede, ſuſſpect that of his grace and moue him vnto it, for doubtles I will neuer doe it. For I dare boldely ſay, that the deuill of hell which is enemy vnto his grace, both of body and ſoule will moue hym vnto no other thing but alonely ſo to condemne Gods worde: and this thing doth his grace know well, and therefore I doubte not but that hée hath and alſo will auoyde the daunger thereof. Neuertheleſſe, it may pleaſe God to take ſo great vēgeaūce for our abhominable ſinnes that after hys graces dayes, hée may ſende vs ſuch a tyraunt, that ſhall not alonely forbid the Newe Teſtament: but alſo all thynges that may bée to the honour of God: yea, and that paraduenture vnder ſuch a co • llour of Gods name, that all men ſhall recken none other, but that hée is Gods frende.

This will bée a great ſcourge, and an intollerable plague, the father of heauen of hys infinite mercy defende vs from ſuch a terrible vengeaunce. For it is the greateſt plague that can come in earth (as S. Paule doth declare Roma. 1. to the Romaynes) when that Gods veritie is condemned in Gods name, and mē bée ſo blynde that they can not perceaue it, for they bée géeuē into a peruerſe ſēce. This plague neuer cōmeth, but it is a tokē of euerlaſting reprobatiō. Our moſt merciful redéemer Chriſt Ieſus, defēde vs frō it, Amē. But if it come that wée muſt néedes ſuffer this plague, howe ſhall Chriſten men vſe themſelues to this Prince, that will ſo condemne Gods worde? My Lordes the Byſhoppes woulde depoſe hym with ſhorte deliberation, and make no conſcience of it. They haue depoſed Princes for leſſer cauſes thē this is a great deale. But againſt them will I alwayes lay Chriſtes facte, and his holy Apoſtles, and the worde of God, whom Chriſten men muſt alonely follow. Therfore, the kynges commanndement, Note here what is to bee done if the kyng doe ſorbid the Scripture • o bee read of his ſubiectes. muſt bée conſidered on this maner: If the kyng forbid the newe Teſtament, or any of Chriſtes Sacramēts, or the preaching of the worde of God, or any other thynge that is agaynſt Chriſt vnder a temporall payne, or els vnder ye payne of death: men ſhall firſt make faythfull prayers to God, and then diligent interceſſion vnto ye kynges grace with all due ſubiection, that hys grace woulde relealſe that commaundement. If hée will not doe it, they ſhall kéepe their Teſtament, Subiectes muſt obey, but here is ſhewed in what ſorte and maner. with all other ordinaunce of Chriſt, and let the kyng exerciſe his tyranny (if they can not flée) & in no wiſe, vnder the payne of damnation ſhall they withſtand him with violence, but ſuffer patiently all the tyranny that hée layeth on them both in their bodyes & goodes, and leaue the vengeaunce of it vnto their heauenly father whiche hath a ſcorge to tame thoſe bedlames with, when hée ſéeth his tyme. But in no wiſe ſhall they reſiſte violētly, neither ſhall they deny Chriſtes veritie, nor yet forſake it béefore the Prince, leſt they runne in the daūger of theſe woordes: hee that denyeth me and my woorde béefore men, I ſhall deny hym béefore my father in heauen. And let not men regarde this matter lightly, and thinke that they may geeue vp their teſtamentes, and yet not denye Chriſt. For what ſo euer hée bée that geeueth vp his Teſtament, as a thyng worthye to bée condemned, hee doth béefore God denye Chriſt, though his teſtamēt bée peraduenture (hée not knowyng) falſe and vntruly Printed, or vntruly trāſlated: yet vnto him is it a true teſtament, and therfore ſhall hée not deliuer it to any that will condemne it as vnlawfull. But this ſhall hée doe. If any man that is learned doe finde any faulte there in hée ſhall bée glad to amēde that faulte, but not to ſuffer in any wiſe for that Note here how a Chriſtian ſubiecte muſt ſhewe himſelfe obedient. or for thoſe faultes the whole teſtament to bée condemned as vnlawfull. For if that ſhould bée ſuffered, then ſhould we haue no teſtamēt: for there is no teſtament yt is ſo true, but either there bée faultes in déede, or els men by cauilations may inuent yt there bée defaultes. For this dare I ſay boldly, that the new teſtament in Engliſhe, is ten tymes truer, then the old tranſtion in Latin is, in the which bée many places that doe want whole ſentē ces, and many places, that no man cā defend without hereſie, as this texte. Non omnes immutabimur. 1. Cor. 15. Math. 20. Act. 20. 1. Tim. 6.Alſo this. Sedere ad dexteram meam vel ſiniſtram non aeſt meum dare vobis. Alſo theſe places want. Commorati ſumus trogilij. Seiungere ab is qui huiuſmodi ſunt, with many other places more, that no man can ſay but they bée euidently falſe: & yet we may not burne our bookes for all that, but kéepe them and amende them. Neither ſhall they goe about, to depoſe their Prince, as my Lordes the Byſhops were wont to doe, but they ſhall boldely confeſſe, that they haue the veritie, and will there by abyde: and alonely ſhall they praye to their heauenly father to chaunge the hart of their Prince, that they may lyue vnderneth hym, after Chriſtes worde, & in quietnes, as Paul exhorteth vs ſaying.1. Tim. 2. I exhorte that prayers ſupplications, petitions, and geuyng of thankes, bée had for all men: for Kynges, & for all that are in preheminence, that we may lyue a quyet and a peaceable lyfe in all goodneſſe and honeſty.

This ſhal men behaue them ſelues towarde their Prince and in no wiſe ſhall they denye Chriſtes worde, or graunt to the burning of their teſtamentes: but if the kyng will doe it by violence they muſt ſuffer it but not obey to it by agréement. This may bée prooued by ye examples of the Apoſtles when the hie Prieſtes of the temple commaunded Peter and Iohn, that they ſhould no more preach and teach Act. 4. & 5. in the name of Ieſus. But they made them aunſwere it was more right to God is to bee obeyed beefore mē. obey God then man. Alſo the Pharyſes came and commaunded our M. Chriſt, in Herodes name, That hée ſhould depart frō thence, or hée would kyll hym: but hée would not obey, but made them aunſwere to Herode with a great threatning: Goe tell the wolfe béehold I caſt out deuils and I make Luke. 13 men whole this day and to morrow, and the third day am I conſumed: neuertheleſſe I muſt continew this day to morrow and the next day &c. So ye hée left not the miniſtration of ye word neyther for the kinges pleaſure nor yet for feare of death.

Alſo we haue openly, that the thrée children would not obey to the commaundement Daniell. 3. of king Nabuchodonoſor, but becauſe it was againſt ye word of God. Lykewiſe we haue an exāple where as the king Darius commaunded Dan. 6. that no man ſhould aſke any petytyon, eyther of God or of man within the ſpace of 30. dayes but of hym onely. Notwithſtanding Daniell wēt into his houſe, & thriſe in a day made his prayers to God of Ieruſalem, for the which thyng hée was put into the denne of Lyons, the which hée dyd obey as in ſuffering of the payne, but not in conſenting to the vnright commaundement, So that Chriſten men are bounde to obey in ſuffering the kinges tyrāny, but not in conſenting to his vnlawfull commaundement: alwayes hauing béefore their eyes the comfortable ſaying of our M. Chriſt: Feare not them ye kill the body, which when they had done they can no more doe.Math. 10. Alſo S. Peter,1. Pet. 3. happy are yée if you ſuffer for righteouſnes ſake, neuertheleſſe, feare not, though they ſéeme terrible vnto you, neither bée troubled, but ſāctifie the Lord God in your hart. God doth wōderfully worke to ſaue and defend hys poore flock.And let them not feare, but ye their father of heauen hath care for them, and ſhall deliuer them, and alſo brynge his godly worde vnto lyght when it ſhall pleaſe his eternall will, agaynſt the which no tyraunt is able to withſtand. But when the tyrants thinke themſelues moſt ſure of the victory, and bée all ready prouided to burne Suſanna, then ſhall hée rayſe Dan. 13. vp a Daniell that ſhall caule agayne the ſentēce of the lecherous prieſtes: and when Ioſeph is ſolde into Egipt, and there caſt in priſon, then will hée make him Lord ouer all Egipt, yea, Gene. 37. and. 39. and alſo ouer them that ſolde him. He bringeth alſo to paſſe that proude Hamon (bée hée neuer ſo great in the kinges fauour) ſhalbée hanged on his owne gallowes, that hée made for Mardocheus the Iſraelite. Alſo when Pharao hath cōmaūded vnder payne of death to deſtroy all y• mē childrē of Iſraell. Then cā hée finde the meanes to ſaue Moſes, yea & that on yt water: Exod. 2. where as all yt power of Egypt could not ſaue the kyng, yea and hee nouriſhed him in the kynges houſe, at the kynges coſt yea and by the kynges daughter. Did Pharao ſuppoſe this? or was there any coūſell of Pharaos that could preuaile agaynſt this? was there any wiſedome or tyranny in the earth that was able to extinct Moſes? nay verely. Furthermore when Iſrael hath béene in Egypt iiij. C. yeres in great captiuitie and thraldome, yet agaynſt Pharaos will keepeth hee his promiſe and deliuereth them, and maketh water, fire, & earth to ſerue thē: and when all Iſraell was in deſpayre and Pharao the tyraunt was ready to ſucke bloud, then ſhewed our God his mighty power. What can Iſraell thinke when hée hath the read Sea béefore him? And Pharao with all his might and power after him, and of euery ſide a great mountaine? what hope hath hée by mans might, by mās power, by mans wiſedome, by mans pollicie, for to bée deliuered? none at all. But béefore Iſraels carnall • tye all thyng is in extreme deſperation.

But now you Princes that Iudge the earth learne and take héede: here Pſal. 〈◊〉 . commeth the God of Iſraell, whom all Egypt hath deſpiſed, ſcorned mocked and condemned, and ſheweth his might where as nothyng cā helpe but bée onely, and where the tyrauntes recken to bée moſt ſure of victordem, there bryngeth hee all their malice to an end. And when Herode hath Peter in priſon faſt bound in cheynes, & Actes. 12. of euery ſide of him a ſouldier, & kéepers ſet at the priſon doore euery man in his office watching that Peter ſhal not eſcape (for Herode intendeth the day folowyng to bryng hym foorth to wonderyng and alſo to death.) Then agaynſt Herodes will, aboue all his might, aboue all his wiſedome & pollicie, notwithſtandyng all the ſouldiers and gaylers of the priſon, cōmeth the power of our eternall God and ledeth Peter through the firſt and the ſecond ward, yea and the braſen gate muſt wilfully opē, and let Peter out, whom our Lord God would deliuer.

Shortly, what ſhould I bring many examples to prooue Gods power & to declare how the truth of God and his childrē bée alwayes in perſecutiō, but the ende is alwayes glory vnto them. Wherfore this one exāple, of our maiſter Chriſt ſhall bée ſufficiēt to ſtabliſh & to confirme all féeble harts, & alſo to mollifie all ſtony harts, and finally to cōfound, the violēt tyranny of mortall tyraūtes which bée but ſtubbles, haye and duſt, & in a momēt bee brought to a lumpe of ſtynkyng carryon. Cōſider our maiſter Chriſt which is the very Math. 27. and. 28. true ſonne of God, & God him ſelfe & yet is hée crucified and put to death, as a ſeditious perſō, as a malefactor, Chriſt is for euer to bee ſet beefore vs for an example to comforte vs in our perſecutiō. as a théefe, as a traytor, yea and as an hereticke: hée is layd alſo in the graue and a great ſtone béefore the doore, & ſouldiours that were not of the common ſort, but of the Romaines, hée ſet diligently to kéepe the graue with all the pollicie and wiſedome that the byſhoppes could deuiſe, and all that hée ſhould not riſe vp agayne accordyng to his worde: but all this could not helpe, for the power of God woulde not bee let, his veritie could not bée prooued falſe, his worde could not bee oppreſſed: but when the tyrauntes thought to make their triumphe of victory, thē were they moſt ouercōmed. For it is neither water nor fire, Sea nor land, heauen nor earth, death nor hell, that cā let God to defend his children, or to bring foorth his godly word to light, and to kéepe his eternall promiſes. Therfore let Chriſten mē not feare to kéepe the worde of God, and faſt there by to abyde, and not to deny it for any tyranny: for the day ſhall come when it ſhall bée greatly to their glory. And Sodome, and Gomorra ſhall bée more eaſely handled, thē ſuch Princes, that doe perſecute the holy word of God.

Now is it cleare made that we cannot reſiſt this temporall power in no wiſe by vi • lēc •• but if we haue wrong eyther we muſt doe the thing that is commaunded vs, or els flie, but if any thing bée commaunded vs that is againſt Wee muſt rather ſuffer per • ecution, then in any wiſe reſiſte. the word of God whereby our fayth is hurt, that we ſhould not doe in any wiſe: but rather ſuffer per ſecution and alſo death. But againſt this power goeth not our article, for it cō maundeth nothing as conſ •• rning the conſcience, but all onely as concerning the ordering of worldly thinges, and therefore, it myniſtreth a temporall payne ouer the body onely and therwith is cōtent. Wherfore we wil now ſpeake of the other power which men call ſpirituall.

Fyrſt here is to be noted that this is no power, nor none auctoritie A ſpirituall power. worldly, but all onely a miniſtration of the word of God and a ſpirituall regiment, preaching the gouerning of the ſoule and the myniſtration of ye ſpirit, hauing nothing to doe with the erterior Iuſtice or righteouſnes of the worlde, and therfore hath it no power The ſpirituall power hath no auctoritie to make lawes to rule the worlde by. by right and law to make any ſtatutes or lawes to order the worlde by, but all onely faithfully & truely to preach, and to miniſter the word of God ther by inſtructing the conſcience of man, nothing addyng thereto, nor taking there from: but as S. Paule ſayth, to 2. Tim. 3. abyde in thoſe thinges that they haue learned, and that bée commytted vnto them, for. S. Paule (as hée hym ſelfe Roma. 16. ſayth) • urſt ſpeake no other thing but thoſe things which chriſt had wroght by him. For hée curſeth him bée he mā or Angel that preacheth any other goſpell, Gala. 1. then hée had preached. Therefore the Prophet commaundeth vs that we ſhould not heare the wordes of thoſe prophetes which diſceaue vs, for Ierem. 23. they ſpeake viſions of their owne hartes and not out of y• mouth of god, and yet ſpeake they in the name of God. Wherefore theſe men ſo long as they ſpeake onely y• worde of God, ſo long are they to be heard, as Chriſt himſelf, after ye ſaying, hée ye heareth Luke. 10. Math. 23. you hereth mée: alſo whatſoeuer they ſay vnto you ſytting in the chayre of Moſes do it. On ye which text ſpeketh S. Auguſtine, By ſyttyng in ye chayre Super Ioan. Trac. 46. is to vnderſtand the learning of the lawe of God, and therefore God doth teach by them, but if they will teache By the chayre of Moſes▪ is vnderſtand the lawe of God which Moſes deliuered to the Iewes. their owne doctrine heare it not, doe it not, for ſuch men ſéeke that is theirs and not Chriſtes. &c.

Theſe wordes bée playne agaynſt all them that preach any thing but the law of God onely. Wherfore if theſe mynyſters will of tyranny, aboue the worde of God, make any lawe or ſtatute, it muſt bee conſydered after two maner of wayes: fyrſt whether it bée openly and derectly agaynſt the word of God and to ye deſtructiō of ye faith, as that ſtatute is whereby they haue condemned the new teſtament, & alſo forbydden certayne men to preach the worde of God, hauing no trew cauſe aganſt them, but all onely their malicious ſuſpectiō: alſo ye learning wherby they learne, that workes doe iuſtifye: moreouer that ſtatute whereby they bynde men vnder the payne of damnation to bée aſſoyled of them. Theſe ſtatutes I ſay with other lyke men are not boūd for to obey neither of charite (for here is faith hurt which geueth no place to charitie) nor yet for auoyding of ſclaunder, for the worde of God may not bée auoyded, nor yet géeue place vnto ſclaūder, for then ſhoulde it neuer bée preached, but it muſt bée fa •• e ſtucke vnto: and the more that men bée offended withall, and the ſtiffer that they hée againſt it, the more openly and playnely, yea and that to their faces, that make ſuch ſtatutes, m • ſt wée reſiſte them wyth theſe wordes: wée are more bounde Act. 5. to obey God then man.

This is well proued by Hilarius Hylarius in Mat. can • . 14. wordes: All maner of plantes that hée not planted of the father of heauen, muſt bée plucked vp by the rootes, that is to ſay, the traditions of men, by whoſe meanes, the cōmaundementes of the lawe hée broken, muſt bée deſtroyed, and therefore caulleth hée thē blynde guides of the waye to euerlaſting life, béecauſe they ſée not that thyng they promiſe: and for that cauſe hée ſayth, that both the blynde guides, and they that bee led, ſhall fall into the dyke. &c.

Marke that all traditions of men, which are agaynſt Gods lawe, muſt All traditions of men that are agaynſt God, muſt bee rooted vp by the rootes. be deſtroyed. Therfore let euery man take héede, for it longeth to their charge: for both the blynde guides, and alſo they that bée led ſhall fall in the dyke. It ſhall bée none excuſe for hym that is led, to ſay that hys guyde was blynde: but let them heare the worde of God by his holy prophetes, walke not in the preceptes of your fathers, nor kéepe not their iudgemēts, Ezechi▪ 20. but walke in my preceptes, and kéepe my iudgementes. The other maner of ſtatutes bée, when certaine thinges that bée caulled indifferent, bée commaunded as thinges to bée done of neceſſitie, and vnder the paynes of deadly ſinne. As for an example: To eate fleſhe or fiſhe, this day or that Thynges that are indifferent to bee done or not done, are to bee obeyed, ſo that ye ſame bee not commaūded vnder the peine of deadly ſinne. day is indifferent and frée: alſo to goe in this rayment, of this colour or that colour: to ſhaue our heades or not: a prieſt to wear a lōg gowne or a ſhort: a gray Fryer to weare a gray coate or a ruſſet: a whyte Fryer to weare a white or a blacke: a Prieſt to marry or not to marry: an Heremyt to haue a bearde or not. Theſe with all other ſuch outwarde workes, bée thinges indifferent, and may bée vſed and alſo left. Now if the Byſhoppes will make any lawe or ſtatute, that theſe thynges ſhall bée determinately vſed, ſo that it ſhall not bée lawful for vs to leaue it vndone, but that wée muſt preciſely doe them, and not the contrary vnder the payne of deadly ſinne: here muſt they bée withſtanded, and in no wiſe obeyed, • or in this is hurt our fayth and libertie of Chriſtendome, whereby wée are frée and not bounde to any exteriour worke, but frée in all things, and vnto all men at all tymes, and in all maner, except it bee in ſuch a cauſe where as brotherly charitie, or the common peace ſhould bée offended. Therefore in all theſe thynges bée wée frée, and wée muſt withſtand them that will take this libertie from vs, with thys texte of Scripture: Wée are bought 1. Cor. 7. with the price of Chriſtes bloud, wée will not bée the ſeruauntes of men. This texte is open againſt them that will bynde mennes conſcience vnto ſinne, in thoſe things that Chriſt hath lefte them frée in. Of this wée haue an euident example of Saint Paule, the whiche would not circumciſe Titus Galat. 2. when the falſe brethren woulde haue compelled hym thereunto as a thynge of neceſſitie, vnto whom. S. Paule gaue no romthe as cōcernyng to bée brought into ſubiectiō. S. Paul Note here that things that o • the ſelues are indifferent and yet are comaunded to bee of neceſſitie obſerued, thoſe are to bee diſobeyed. dyd not withſtand them, bycauſe that Circumciſiō was vnlawfull or might not bée vſed of Chriſten men, but bycauſe that they would haue compelled hym vnto it as vnto a thyng of neceſſitie, that thyng woulde not Saint Paule ſuffer, for that was agaynſt the libertie that we haue in Chriſt Ieſus as hée ſayth here playnely. Wherfore we bée not alonely by Chriſte made frée from ſinne, but alſo made frée in vſing all maner of thynges that bée in different, and vnto them we can not bée bounde as vnto thynges of neceſſitie, as on the Friday to eate fiſh, and thereunto bée bounde in conſcience vnder the payne of deadly ſinne. In this we may not obey for it is againſt the word of God, not béecauſe it is euill to eate fiſhe (for in tyme conuenient and when thou art diſpoſed it is good) but bycauſe that they will in this thyng bynde our conſciences and make that thynge of neceſſitie, that God had hath left frée.

Therfore ſpeaketh Paule agaynſt them in theſe wordes. In the latter dayes certeine men ſhal ſwarue from 1. Tim. 4. the fayth applying them ſelues to the ſpirites of errours, and doctrines of the deuill, forbiddyng Mariage, and to abſteine from meates, that God hath created to bée receiued of faythfull mē with thanks: for all creatures of God bée good, and nothyng to bée refuſed that is receiued with thākes. Marke how Paule ſayth, nothyng is to bée refuſed that may bée receiued with thankes this is openly agaynſt thē that will forbid either fiſh, or fleſh, this day or that day, as a thynge vnright for a Chriſtē man to eate: for as S. Paule ſayth, meate doth not commende vs vnto God. Alſo in an other 1. Cor. 8. place the kyngdome of heauen is neither meate nor drinke. Therfore they Roma. 15. doe vnright to bynde our conſcience in ſuch thynges, and to thinke vs vnfaythfull bycauſe we obſerue thē not.

Now let our holy hypocrites of the Charter houſe looke on their cōſciēce, Superſtition of the Monkes of the Charterhouſe. whiche recken to buy and to ſell heauē, for a péece of fiſh or fleſh: but they recken it no vyce to lyue in hatred, rākour, and malice, & neither to ſerue God nor their neighbour, but with ſuch an hypocrites ſeruice as they haue inuēted of their own hypocriſie, & not receiued of God. They thinke it a great perfection to abſteine from béefe and mutton, and to eate pike, tenche gurnarde and all other coſtly fiſhes, and that of the dentieſt faſhion dreſſed: but a péece of groſſe béefe may they not touche, may they not ſmell: for then they loſe heauen and all the merites of Chriſtes bloud. Is not here a goodly fayned hypocriſie, béefore the world it ſhynneth bryght, but compare it vnto Chriſtes Scripture and there can not bée a greater blaſphemy. For here in they clearely damned Chriſt and his ordinaunce & make that of neceſſitie, ye Chriſt left as indifferent. Agaynſt theſe holy hypocrites writeth S. Paule ſaying, we Coll. 2. ought not to be led with the traditiōs of men, that ſay touche not, taſt not, A notable ſaying of S. Paule. handle not, which thyngs periſh with vſing of them, and are after the commaundements and doctrine of men: whiche thynges haue the ſimilitude of wiſedome in ſuperſtitious holynes and hūblenes, in that they ſpare not the body and doe the fleſh no worſhyp vnto his néede.

Here is clearely condemned all ſuperſticiouſnes, and fayned holines, that men haue inuented in eating or drinking, in touching or in handling, or in any other ſuch, thinges not that we may not doe them, but that we doe them as thinges of neceſſitie and recken our ſelfe holy whē we doe thē, and to ſynne deadly when we doe thē not. This is by the dānable inſtitutions of men, The which S. Auguſtine condemneth in theſe wordes, The Apoſtle ſayth, Touche not, handell not &c. Becauſe that thoſe men by ſuch obſeruations were led from the veritie, Ad Paul. Epi. 59. by y• which they were made frée, whereof it is ſpoken, the veritie ſhall deliuer you. It is a ſhame (ſayth hée) and vnconuenient and farre from the noblenes of your libertie (ſéeing you bée the body of Chriſt) to bée diſceaued with ſhadowes and to bée iudged as ſinners if you diſpiſe to obſerue theſe things. Wherfore let no mā ouercom you (ſeing you are the body of Chriſt) that will ſéeme to be meeke in hart in the holynes of Aungels and bringing in thinges which he hath not ſéene &c.

Here haue wée playnely that thoſe thynges which bée of the inuention of man doe not bynde our conſcience, though they ſéeme to bée of neuer ſo great holynes and of humblenes and holynes of Angels, as Paule ſayth. Colloſ. 2. Wherefore, let them make what ſtatutes they will, and as much holynes as they can deuiſe, Inuent as much Gods ſeruice as they can thinke, and lye that they haue receaued it frō heauen, and that it is no leſſe holyneſſe then Angels haue, and ſet thereunto all their mandamus, remandamus, excō municamus, ſub pena excommunicationis maioris, & minoris, Precipimus, Interdicimus, & ſub indignatione dei omnipotentis, & Apoſtolorū Petri & Pauli ligamus, with all other ſuch blaſphemies that they haue (for doubtles, if their bellies were ripped, there ſhould bée nothing found but blaſphemes of God and of his holy word, detractions, oppreſſions, Confuſyons, damnations of their poore brethren, Other good haue we none of them, let all Chriſten men aunſwere to this of their conſcience if it be not trew) And yet are we frée in our conſcience, and all theſe can neyther bynd, nor damne our conſcience, for we are frée made thorow Chriſt, And in conſcience nor bound vnder ye paine of deadly ſinne, to nothing that mā can order or ſet, except it be conteined in holy ſcripture. But in body we are bound to euery man. This doth S. Auguſtine proue Σρι. ad ro propo. 72. in theſe wordes. Seing that we bée made of ſoule and of body, as long as we doe liue in this temporall lyfe we muſt vſe to the noryſhing of this lyfe, theſe tēporall goodes. Therefore muſt Our bodyes are ſubiect to princes, but our ſoules to God. we of that part that béelongeth to this lyfe bée ſubiect vnto powers, that is vnto men that doe miniſter worldly things with ſome honour, but as concerning that part, wherby we beléeue in God and bée cauled vnto hys kingdome, we ought not to bée ſubiect vnto any mā that will peruert that ſame thing in vs that hath pleaſed God to geue vs to eternall lyfe. &c.

Here is it playne, that we in conſcience by Chriſt bée made frée, & nothyng can bynd vs vnto ſinne but his word onely. Now is it clearely open, that if any power of heauen, or earth, commaunde any thyng againſt Gods worde, or to the deſtruction or miniſhing of the ſame, no mā may obey in any caſe vnder the payne of damnation: for Gods veritie is not indifferent, to bée lefte or not to bée lefte. Agayne, if man commaunde any thyng to bée done that may bée done in time and place conuenient, if hée wll binde When things that are indifferent are cō maunded to bee done of neceſſitie then are not the ſame to obeyed, becauſe the ſame deſtroyeth ou • freedome in Chriſt. vs vnto indifferent thinges, as vnto a thing of neceſſitie, then ſhall wée not doe it, not béecauſe it is euill to doe, but that it is damnable to bée done as a thyng of neceſſitie. Neuertheleſſe, if any of theſe thynges bée commaunded of the Byſhops, as burdens, and as thinges indifferent, then ſhall wée kéepe them in tyme and place conuenient, as where I may by them ſerue my brother, or edifie hym, or doe him any good, or that it may bée vnto hym any meanes to come to the verity: neuertheleſſe, at an other tyme, when I am in place conuenient, where I ſhall not offende my brother, nor ingender no ſclaunder, nor any diſquietnes in the common wealth: There may I fréely, without any charge of conſcience, and without all maner of ſinne, breake the Byſhops commaū dement. For it is but as a burden of a tyraunt, that is layde on vs, and neither helpeth to the increaſing of gods honour, nor to the edifiyng of our brethrē, & they them ſelues kéepe thē not. Of theſe ſpeaketh our maſter Chriſt: they binde gréeuous and vntollerable burdens, & lay them on mens neckes, but they themſelues will not once ſet their litle • inger to them. As for an example: To eate fleſhe on the Fryday Math. 2 • . is forbidden by the Byſhoppes, now if they compell thée to it as vnto a thyng neceſſary, and without the which thou canſt not bée ſaued, then ſhalt thou not doe it vnder the payne of ſinne: but if they will haue thée kéepe this as a thyng of congruence, and as a thyng that may bée an exterior meane to mortifie the bodie, or an outwarde ſhyne of holynes, and vnto this he will compell thée by outwarde paynes, this thyng ſhalte thou doe of thy charitie, béecauſe thou wilt not breake the outwarde order, nor make any diſquietneſſe for thoſe thinges that neyther make thée good nor yet condemne thee béefore God: for as S. Paule ſayth, if wée eate neither 1. Cor. 8. are wée the better, nor if wée eate not, are wée the worſe. Alwayes prouided, that in theſe indifferent thynges, thou neyther ſet confidence nor holyneſſe, nor yet offende thy weake brothers charitie: for therein though thou bée frée in thy ſelfe, & the thyng is alſo indifferēt to thée, yet of charitie fréely makeſt thou thy ſelfe ſeruaunt to all mē, as S. Paule ſaith: When I was frée from all thynges, yet dyd I make my ſelfe a ſeruaunte, that I might winne many men. Note that hée alwayes ſpeaketh of weake brethren, and not of obſtinate and indurate perſons, agaynſt whome thou ſhalt alwayes withſtand and defende thy libertye as hée dyd: hée is thy weake brother that hath a good minde 2▪ Cor. 9. and béeléeueth the worde of God, neuercheleſſe, hée hath not that gifte to perceaue as yet this libertie to vſe indifferent thynges fréely wyth thankes. Therfore fayth and charitie muſt bée thy guide in all theſe thynges, and folowing them thou canſt not erre.

FINIS.

That all men are bounde to receiue the holy Communion vnder both kyndes vnder the payne of deadly ſinne.

IF men had ſtucke to the opē ſcriptures of God, & to ye practiſe of Chriſtes holy church, and to ye expoſition of olde doctours as it did béecome Chriſten men to doe: then had it not béene néedefull for mée to haue taken theſe paynes & labours in this cauſe, nor yet to haue layd to their charges thoſe thinges y• Antichriſt doth onely. Hee that doth the workes of Antechriſt, the ſame is Antichriſt. But now ſeeyng that they will doe the open déedes of Antechriſt, they muſt bée contēt that I may alſo geue them his name. And that all the world may openly know, y• Antechriſt doth raine in the world (yea and that vnder the name of Chriſt) I will heare ſet you forth an act of his which whē it is cō pared to our M. Chriſtes wordes I doe not doubt but all trew Chriſten men will iudge it to bée of the deuyll, as it is in very déede, though that the childrē of the world doe iudge it otherwyſe.

This doe I ſay of an acte, that the Councell of Conſtance dyd make agaynſt the moſt holy and glorious ſacrament of our eternall God Ieſus Chriſt. Where in, the one kynde of this moſt bleſſed ſacrament was condemned as vnlawfull for lay men to receiue: and y• euery man may know, Councell of Cōſtāce forbad the Sacramēt to bee receaued of the lay people in both kyndes. by what auctoritie they dyd it, & what thing did moue them to condemne ſo bleſſed and ſo gloryous an ordinance of our Lord Ieſus Chriſt, here will I wryte their owne wordes which be theſe. As this cuſtome for auoyding certayne ſclaunders and perrils was reſonably brought in, notwithſtāding The wordes of the councell and determination of Antechriſt. in the béeginning of the Church this ſacrament was receiued of Chriſten men vnder both kindes, & afterward it was receiued al onely vnder ye kind of bread, wherefore ſéeing that ſuch a cuſtome of the Church, and of holy fathers reaſonably brought in & long obſerued muſt bée taken for a lawe yt which ſhall not bée lawfull to reprooue nor without auctorytie of the Church to chaūge it at a mās pleaſure. Wherfore to ſay y• it is ſacrilege, or vnlawfull to obſerue this cōſuetude or law, muſt bée iudged erronius, and they that doe pertinaciter defende the contrary of theſe premiſſis, muſt bée reſtrayned as heretikes, and greuouſly puniſhed by the Byſhops or their officials, or by them that bée inquiſitores hereticae prauitatis, which that bée in kyngdomes or in prouinces, in theſe men that doe attempt or preſume any thyng agaynſt thys decrée, ſhall men procéede agaynſt them, after the holy and lawfull decrées that bée inuented agaynſt heretickes and their fauters, into the fauoure of the Catholicall fayth. &c.

Now wyll I exhorte all Chriſten men in ye glorious name of our mightie Lord Ieſus Chriſt (which is both their redéemer & ſhall bée their iudge) that they wyll indifferently heare this article diſcuſſed, by the bleſſed worde of our Maiſter Chriſt Ieſus, whiche was not alonely of God, but alſo very God himſelfe: and all that hée dyd was done by the counſel of the whole trinitie, and not alonely by his, by whole counſell all counſelles both in heauen and earth muſt bée ordered, and that counſell that is contrary to it whether it bée of Sainte, Angel, or of Who ſoeuer doth alter y• worde of God & ſet vp theyr owne inuentions the ſame are of the deuill. man, muſt bée accurſed, and iudged to bée of the deuil, though they bée neuer ſo mighty, neuer ſo well learned, and neuer ſo many in multitude, for there is no power, no learning, nor yet no multitude, neither in heauen, nor in earth, nor no ieoperdies, nor no ſclaū ders that may iudge Chriſt and hys holy worde, nor that they may géeue place vnto. Wherfore if I can prooue by open Scriptures, of our Mayſter Chriſt, and alſo by the practiſe of holy Church, that this counſell is falſe and damnable, then let all Chriſten men iudge which of vs muſt bée heard and béeléeued, eyther the counſell hauyng no ſcripture, yea contrary to all ſcripture, or els I that haue the opē worde of God, and the very vſe and practiſe of the holy Apoſtles, & of holy church. Chriſt is of God, & that no mā doubteth, but ye holy counſell though there were fiue thouſādes of byſhops, therin muſt proue thēſelues to bée of God by the worde of God, and by theyr workes, the which they can not doe if they bée contrary to Chriſt and hys bleſſed worde.

Moreouer Chriſt is not true vnder a condition bycauſe that men doe a low hym, for though all the worlde were agaynſt hym, yet were hée neuertheleſſe true, but the coūſell is not true but alonely vnder this condition bycauſe it doth agrée with Chriſtes holy worde, and of it ſelfe it hath no veritie, but is of the deuill if it varye from Chriſt. Before the dreadfull trone of God ſhall ye counſell bée iudged by Chriſtes holy worde, & Chriſt ſhal not bée iudged by the decrée of the All counſailes are of the deuill if they varye frō Chriſte. counſell, but hée ſhall bée the counſels iudge: and if Chriſtes worde condemne the coūſell, who ſhal approoue it, who ſhall prayſe it, who ſhall defende it? The temporall ſworde, Gods word is the iudge of Councels and not Councels iudges of Gods word. nor the multitude of Byſhops, nor interdiction, excommunication, nor curſing, can then helpe. Wherefore, let euery true Chriſtē man looke on this matter indifferently: it is no trifling wyth God, nor with his holy worde, for God will remayne for euer, & his holy word muſt bée fulfilled: and if we wil not fulfill it, bée ſhal caſt vs down to the déepe pit of hell, and make of ſtones mē in our ſtede that ſhall kéepe his worde. It is no light thyng, for it lyeth on the ſaluation and damnation both of body and ſoule, frō the which we can not bée deliuered, with theſe glorious wordes, Concilium, Conciliū, Patres, Patres, Epiſcopi, Epiſcopi: for all theſe may bée the miniſters of the deuill, yea though they were aungels. Therfore ones agayne, I doe moniſh and exhorte in the glorious name of the lyuing God, and in ye ſwéet bloud of Chriſt Ieſus all true Chriſtē men, to take héede what they doe agaynſte Chriſtes holy word, whiche is their eternal God, their mercyfull redemerand ſhall bée alſo their mighty and glorious iudge.

Now let vs examine the wordes Note here what the Councell hath graunted. of the Councell. Firſt of all the Councell graunteth that in the begynning of the church, all Chriſten men were houſeled vnder both kyndes, nowe would I knowe of the Councell of whom the Church had receiued this maner: of Chriſt? or his holy Apoſtles (as doubtles ſhée dyd) then what authoritye had the Councell to chaunge the inſtitution of Chriſt, and of his holy Apoſtles, and alſo the vſe and practiſe of holy Church? was not the firſt Churche of God? Did ſhée not kéepe Chriſtes inſtitution? did ſhée not fulfill Chriſtes word? Did not ye holy Apoſtles learne here ſo? And now ſhall the Councell of Conſtance firſt condemne Chriſt and his bleſſed word, & then the learnyng of Chriſtes holy Apoſtles? and alſo the long vſe and practiſe of Chriſtes bleſſed Church, without any Scripture, without authoritie, or without any ſpeciall reuelation frō God, but alonely for auoydyng of certeine perils? Yea and not content alonely to cōdemne theſe thinges but vnder the paine of hereſie to cōdemne them. This is to ſore a cōdemnation of Chriſtes open woorde, and of that thyng whiche they graunt that the Church dyd vſe at the begynnyng.

Furthermore the Councell ſayth The Councell doth ſhamefully bee lye both the fathers and the Scriptures. that holy fathers and the Church dyd bryng in this cuſtome to houſell laye men vnder one kinde. Are you not aſhamed of theſe woordes? Doth not your conſcience prike you thus openly to lye? yea of Chriſt and of his holy Church? Chriſtes worde is openly agaynſte you, and you graunt that the vſe of the church was alſo otherwiſe. And as for holy fathers here may you ſée what they ſay to it, but you are the children of the kyngdome of lyes: and doubtleſſe if you bryng not foorth the holy fathers that make for you, you ſhall not alonely bée taken for abhominable and •… en lyers, but alſo for ſhameful and deteſtable ſclaunderers both of holy Church, and alſo of holy fathers.

But it is no wonder, for Antichriſt muſt declare him ſelfe openly to bée agaynſt Chriſt, & yet is hée neuer without Antichriſt doth at all tymes declare hym ſelfe to bee agaynſte Chriſt. an excuſe, and a ſhaddow of holynes, where by hée may blynd the poore people. But what excuſe had hée here in the Councell to cōdemne Chriſtes worde? That they might auoyde certaine ſclaūders and perrils, & béecauſe that there is no body without bloud. Bée not theſe lawfull cauſes to condemne Chriſtes open word, yea and that vnder the payne of hereſie? Is not this a new maner of law to make New doctrine made by Antichriſt. that hée that will not obeye a ſtatute made agaynſt Gods word, which hée is boūde to obey vnder payne of euerlaſtyng damnation, alonely for auoydyng perrils to bée condemned for an hereticke?

Briefely by this reaſon may they condemne all holy Scripture, by laying icoperdies & perrils thereto, they may condemne all the creatures of God, for there may bée perill in vſing of them all. But what néede many wordes to prooue this Councell to bée What ſoeuer is contrary to Chriſt, the ſame is of the deuill. of the deuill? for if that bée not of the deuill that is contrary to Chriſt, and hath no excuſe for it but alonely to auoyde perrils, I cā not tell what is of the deuill? I am ſure Antichriſt ſhall neuer bée without ſome carnall excuſe, for if hée will deny Chriſt to bée both God & man, hée ſhall haue ſtronger carnall reaſons for him then the Councell hath for this: but this matter muſt not bée iudged by carnal reaſons. It is Gods worde that is aboue all creatures: wherefore let vs goe to the Scriptures as a ſure ancore to ouercome Antichriſt with all his carnall reaſons.

Firſt our maiſter Chriſt when hée dyd inſtitute this bleſſed Sacrament did vſe theſe woordes, take it and eate it, this is my body. &c. Likewiſe takyng Math. 26. Marke. 14. Luke. 22. the challice hée gaue thankes & gaue it vnto them ſaying, drinke all of this, this is my bloud of the newe teſtament the which ſhall bée ſhed for many into remiſſion of ſinnes. Theſe bée playne wordes drinke of it all: hée that ſayth all excepteth no man. Furthermore Chriſtes inſtitution of the Sacrament of his body and bloud. hée knewe that there might bée ieoperdies in the receiuyng of it & yet hée ſayth drinke of it all, for it is my bloud that ſhall bée ſhed for the remiſſion of ſinnes.

Now was it not ſhed for lay mens ſinnes? why ſhal they not then drinke of it? The maiſter and the Lord ſayth drinke therof: and ſhall the miſerable ſeruaunt withſtand his commaundemēt? yea commaunde the playne contrary and ſay drinke not therof?

But now commeth my Lord of Rocheſter (which perceiueth that the Councel is connict in that, that it conſenteth that the whole Church in the begynnyng did receiue this Sacrament vnder both kyndes, and yet forbiddeth that ſame thyng, and ſayth to Rocheſters gloſe vpon Chriſtes wordes. mainteine this errour, that Chriſte ſpake theſe wordes, drinke of it all, alonely to his Apoſtles (for there were no other men there but the Apoſtles) and therfore they muſt alonely drinke therof.

I aunſwere: My Lord if this thing were alonely lawfull vnto the Apoſtles, how will you diſcharge the primatiue Churche, in the whiche were thoſe men that Chriſt miniſtred this Sacrament vnto? yea & the ſelfe men did miniſter it vnder both kyndes to the whole congregation accordyng to this commaundement drinke of it all. Dout not but they vnderſtoode Chriſtes will as well as you in this commaundement.

But in the way of communication let vs graūt you, that to the Apoſtles this was onely ſayd, how will you thē diſcharge your owne Prieſtes from deadly ſinne, the which receiue it vnder both kindes, and yet bée they neither Apoſtles nor ſucceſſours of thē, but after your own learnyng the Biſhops alonely bée their ſucceſſours, & the Prieſtes doe repreſent lxxij. Diſciples. Shal they in this thyng repreſēt the Apoſtles, and in abſoluyng from ſinne but the Diſciples? But let vs ſée farther in your for fetched reaſon: tel vs how and by what authoritie (your highe pollitike rule ſaued) that you dare géeue either of theſe kindes to the laye men, ſeyng they were both alonely geuen to the Apoſtles, for euē by that authoritie that you haue power to take away the one kynd, by that ſelfe ſame haue you power to take away the other, for they were both geuen The Pope may aſwell forbid all lay men to eate of Chriſtes body, as to forbid them to drinke of Chriſtes bloud. at once and indifferently to the receiuers, ſo that as many as receiued the one, receiued alſo the other, and to them that hée ſayd take and eate this, this is my body, to them hée ſayd, drinke all of this. &c.

Now if you may thus take away ye partes of ye ſacramentes at your pleaſure, ye cōſequent ſhall bée, y• incontinuance all the ſacramentes ſhalbe deſtroyed, and Chriſtes word ſet at naught. Wherefore my Lord this blaſphemous euation will not helpe you: but ſuch ſhamfull ſolutions muſt they vſe that will be agaynſt the open worde of God. Amend your conſcience my Lorde, for if you doe not remēber D. Barnes is playne wyth the Byſhop of Rocheſter. the terrible wordes of y• Prophet: hée ſhall ſhake his ſword & bend his bowe & make it al ready & therein hath hée prepared the ſhot of death, & his arrowes for to burne. This is no ſmal threatning nor lightly to auoide.

But let vs ſée what the ſcriptures ſay, that which I gaue vnto you I receaued of ye Lord. Marke. S. Paules wordes how hée receaued this thyng of the Lorde. &c.

The Lord Ieſus the ſame night in ye which hée was betraied, tooke bread and thanked, and brake it, and ſayde. Take ye and eate, this is my body which is broken for you: this doe yée in the remembraunce of mée. After ye S. Paule ſetteth forth the inſtitution of Chriſt. ſame manner, hée tooke the cup & ſaid, this cup is the New teſtament in my bloud: this doe, as oft as you drinke in the rememberaunce of mée: for as often as you ſhall eate this bread and drinke this c • p, you ſhall ſhew the Lordes death tyll hée come. Marke diligently how S. Paule declareth, how the Lord Ieſus Chriſt dyd inſtitute this bleſſed and comfortable ſacramēt in both kindes, and in both kindes dyd myniſter it hymſelfe, and not that all onely, but alſo enacted this cōmaū dement to all Chriſten people which muſt receiue it. This doe as often. &c. Yea and this commaūdement is geuē after the Sacrament is miniſtred in both kinds, Teaching vs that in both kindes the Lord hath inſtituted this Sacrament to bée receiued, and alſo that they y• ſo receaue it not, breake this commaundement of the Lorde. This doe as often. &c.

This commaundement. S. Paule did not lightly let ſlyp, but hée knew that it was the ordinaunce and ye commaundement of the Lord: and alſo knew ye one iot or tytle of his wordes ſhould not, nor ought, nor can not bée let ſlip, without perrell of the ſoules of them y• ſo littell makes of his word. And therfore hée durſt not, nor would not (and yet hée had as great auctoritie as the counſell of conſtance) let ſlip or tanſpoſe the inſtitution and commaundement of the Lord, but wholy and fully with all diligence hée wrote thoſe wordes vnto all the whole congregation of the Corinthians, not to the miniſters or prieſtes all onely, but to the whole congregation, that is as well to the myniſters of the word as to lay men: and alſo the contrary, for hée ſayth when you come togither: & that you may perceaue y• hée ſpeakes indifferently, hée there reproueth thē that tarryed not for poore men. And alſo theſe wordes bée playne, who ſo euer ſhall eate of this bread and drink of this cup worthely. &c. Now vnto this whole congregatiō (I doubt not but by ye ſpirit of the Lord which ſawe béefore this damnable errour to bée inſtituted of antichriſt and his very & all onely myniſters) hée ſayd drinke you, yea and to reproue and manifeſtly to declare this open errour, hée adeth this worde, Cuppe, ſignifying and teaching that Chriſtes ordinaunce is Chriſtes bloud is not to bee receaued in his body onely, but in the cup. not to receaue the bloud in the body onely, but to receaue the bloud after his inſtitution) by it ſelfe out of the cup, leſt they ſhould bée found correctours and blaſphemers of the holy inſtitution and commaundement of the Lord, Of whom S. Paule receaued this cōmaundemēt, and of no coūſels.

Now what Chriſtē man can doubt but our M. Chriſt (to whom all thing is bare and open both things preſent & alſo to come) knew that there was bloud in his owne body. Alſo Saynt Paule his ſcholer which learned this leſſon of hym was not ignorant that there was bloud in his body. And yet firſte our maiſter Chriſt géeueth his bloud alone by it ſelfe out of the cup, and his diligent ſcholer knowyng the doctrine of his maiſter dyd the ſame, regardyng his maiſters doctrine and preferring it before his carnall reaſō, which knew that there was bloud in euery body, but his maiſters doctrine taught him that his maiſter kept not his bloud in his body, but for vs loſt and damned perſons for our innume rable deteſtable (and aboue all capacitie to declare) damnable and abhominable ſinnes, brake his body & ſhed his bloude thereout plentouſly, and therewith made ſacrifice and ſatiſfactiō for all our ſinnes, as Saint Iohn ſayth. The bloud of Ieſus Chriſt clen 1. Iohn. 1. ſeth vs from all ſinne, alſo we are ſanctified by the offeryng of the body of Ieſus Chriſt once for all. Now that all Chriſten men which bée ſanctified by the offeryng of this body, and by ſheadyng the bloud out of this body, ſhoulde alwayes haue both thoſe Hebr. 10. partes in remēbraunce, hée according as the bloud was deuided frō the body for all ſinners indifferētly that will come vnto Chriſte, and accordyng to his maiſters inſtitution & commaūdement, miniſtred this Sacrament, and alſo ordeined it to bée miniſtred to all men. The body by it ſelfe & the bloud by it ſelfe. That they might alway not remember alonely that our Sauiour Paule miniſtred Chriſtes body by it ſelfe, and the cup of his bloud by it ſelfe to the lay and commō people. Chriſt offered his body for vs, but alſo ſhed out of that ſame body his moſt precious bloud and therfore ſayth S. Paule (as his maiſter Chriſt taught him.) As often as you ſhall eate this bread and drinke this cup, you ſhall ſhew the Lordes death till hée come.

Now my Lordes come to your counſelles. Chriſt and S. Paule defendeth thys thyng partinaciter, (as you call it) that is, ſtifly and ſtrongly wyll they abide by it and will not reuoke it. Wherfore after the decrée of your Counſell, they bée condemned for heretickes. I can no more ſay, but God helpe them, for there is no remedy with them, but they muſt néedes to the fier, for they will not bée abiured in no wiſe. It is a piteous caſe, that two, ſo good men as theſe bée, will bée thus openly agaynſt the decrée of the holy counſell, yea and againſt ſo many and ſo noble fathers, and ſo great clarkes, the which knew this matter (as ye ſay) as well as they, and it is not to bée thought that the holy Ghoſt would leaue ſo many excellent and holy fathers, and great Doctours of Diuinitie, and ſo many noble Princes and wiſe men of the worlde, and bée with theſe two poore men which bée of no reputation in this worlde.

Wherefore my Lordes, procéede againſt them after the holy decrées Councell of Conſtance condemne Chriſt and Paule for heretickes. that bée inuented agaynſt heretickes, ſticke not for their names, for it is neither Chriſt nor Paule that cā hurt you, you haue alſo condemned theyr learning and preuailed againſt them: why ſhould you not condemne them as well? you bée Lords, and you haue the ſtrength and the wiſdome of the worlde with you, and as a certayne Doctour of the law ſayde: they haue no man to holde with them but a ſorte of beggers, and deſpiſed perſons of the worlde, wherfore ſpare them not, bée bolde, Implete numerum patrum veſtrorum, All tyrantes bée not yet dead.

But now, when you haue condemned them, yet haue you as muche to doe as euer you had: for your owne De conſecra. di. 2. 6. cōperimus. lawe is openly agaynſt you, in theſe wordes. Wée vnderſtand that certayne men receauing alonely the portion of the bleſſed body, doe abſtaine from the chalice of the holy bloud, the which doubtles (ſéeing I can not tell The popes own lawes agaynſte both hym ſelfe & his Clergie. by what ſuperſtition they are learned to abſtayne) let them eyther receaue the whole Sacrament, or els let them bée forbidden from the whole Sacrament, for the diuiſion of one and of ye ſame miſtery can not bée done wythout great ſacrilege. &c.

How thynke you by theſe wordes? bée they not playne that all men ſhall eyther receaue both kyndes or none? Here haue you an other hereticke, for hée iudgeth, and ſayth that it is a ſacrilege (which is openly agaynſt your Counſell) to receaue it in one kynde. But paraduenture you wyll ſay this law was written to prieſtes: I aunſwere, to whomſoeuer it was writtē, it maketh no matter, for theſe wordes bée plaine: the diuiſion of one miſterye can not bée done without great ſacrilege. Theſe words bée not ſpoken of the perſons that ſhall receaue it, but of the deuiding of the ſacrament, whoſoeuer ſhall receaue it, it is ſacrilege to deuide this thynge, aunſwere you to that. Marke alſo, The popes owne lawe ſayth it is ſuperſtition to receaue but the one kinde onely. that your owne lawe cauleth it ſuperſtition to receaue but one kynde, and no doubt they that did receaue it ſo, were blynded by this damnable reaſon of yours, that there is no body without bloude, and yet hée calleth it ſuperſtition.

But let vs ſée what your gloſe ſaith on this texte, it is not ſuperfluouſly (ſayth hée) receaued vnder both kindes, for the kynde of bread is referred vnto the fleſhe, and the kynde of wyne vnto the bloude. The wyne is the Sacrament of bloude, in the which is the ſeate of the ſoule, & therfore it is receiued vnder both kindes, to ſignifie that Chriſt did receiue both body and ſoule, and that the partaking thereof, doth profite both bodye and ſoule. Wherefore if it were receiued alonely vnder one kynde, it The • gloſer agaynſt the counſell. ſhoulde ſignifie that it did profite allonely but one part. &c.

How thinke you, doth this gloſe vnderſtand it of preiſtes onely? haue lay men no ſoules? May not this Sacrament profite them both bodye and ſoule? Marke alſo that hée ſayth it is not ſuperfluouſly nor without a cauſe receiued vnder both kyndes. Alſo an other lawe: When the hoſt is brokē, De conſe • r. di. 2. c. cum frangimus. and the bloude ſhed out of the chalys into the mouthes of faythfull men, what other thyng is there ſignified, but the immolation of our Lords body on the croſſe, and the ſhedding of hys bloud out of his ſide. &c.

Here is it plaine, that the bloud is géeuen out of the chalys, and not out of the body, and into faythfull mens mouthes, and not alonely into prieſts mouthes. Alſo an other lawe: If that De conſecr. de. 2. c. Si quocienſcum que . the bloud of Chriſt bée ſhed for remiſſion of ſinnes (as oftē as it is ſhedde) then ought I lawfully for to receaue it. I which doe alwayes ſinne, muſt alwayes receaue a medecyne. &c.

Here your owne lawe ſayth, that the receiuing of the bloude is a medycinall Popes lawe ſaith the receauing of Chriſtes bloud is medicinable way to bée receiued of thē that ſinne: you will not denie but that lay men ſinne. Wherefore ſhoulde they not then receiue a medicyne for their ſinne? you may perceiue that thys is not alonely ſpoken of Prieſtes, but of ſinners. &c.

Furthermore, S. Ciprian ſayth: Ad Corneliu •… apam. How doe wée teach, or how can wee prouoke men to ſhed their bloude for the cōfeſſion of Chriſtes name, if wée A goodly ſaying of Cyprian. doe denye them the bloude of Chriſt when they ſhall goe to battayle? Or how dare wée able them vnto the victordum of martyrdome, if wée doe not firſte by right admitte them to drincke the cuppe of our Lorde in the congregation. &c. Here is Cyprian openly againſt you which will that as many ſhall receiue ye bloud of Chriſt, as doe confeſſe the name of Chriſt, yea and that out of the cuppe and not out of the body.

Alſo S. Ambroſe ſayth to the Emperour Theodoſius, how ſhalt thou Eccleſiastica • iſt. lift vp thy handes out of yt which doth yet droppe vnrighteous bloud? how ſhalt thou with thoſe handes receaue the body of God? with what boldnes wilt thou receaue into thy mouth the Cup of the precious bloud, ſéeing that through the wodnes of thy wordes, ſo great bloud is ſhed wrongfully. &c. Marke that the manner was in Saint Ambroſe Saint Ambroſe willeth all men to receaue the cup of the bloud of Chriſt. tyme that lay men ſhould receiue yt bleſſed bloud of Chriſt, yea and that out of the cup ſeuerally, and not out of the body onely: wherefore my Lords ſee to your conſcience, how you can diſcharge your ſelf before the dreadfull trone of Chriſt Ieſus, for making this deteſtable & dānable ſtatute agaynſt yt heauēly word of God▪ and agaynſt the vſe of holy Church▪ & The Pope and hys clergie feare not to breake Chriſtes inſtitution and ordinaunce. contrary to the expoſition of all holy doctours. It were to great a thing for you ſo preſumptuouſly to breake the ſtatute of your mortall prince, howe much more of your immortall God, which will not bée auoyded with a carnall reaſon, nor with condemnation of hereſye, nor yet with ſaying there bée ieoperdies, perils, and ſclaūders, for theſe proud crakes can not there excuſe you nor yet helpe you. For I doubt not but the great Turke hath as good reaſons for hym as theſe bée, & alſo as proude crakes as you haue, though peraduenture hée vſeth them not ſo hipocritely agaynſt God omnipotent as you doe, but yet it will not helpe hym. Wherefore now moſt excellent and gracious Prince, I doe Barnes exhorteth K. Henry the viij. to reſtore the ſinceritie of Chriſtes holy word. with all méekenes, with all due ſubiection admonyſh & exhorte your moſt noble grace, yea and ye father of heauen doth openly commannd you vnder the payne of his diſpleaſure, and as you will auoyde the daunger of eternall damnation, and alſo by the vertue of Chriſtes bleſſed bloud, and as you will receiue remiſſion from all your ſinnes thorow the merites of his gloryous bloud, that you doe defēd with all your might Chriſtes bleſſed worde and his ſwéete bloud, and his holy ordinaunce, and ſuffer them not ſo lightly to bee oppreſſed and troden vnder the foote. Your grace may not conſyder in this cauſe yt multitude nor the dignitie of men, for you bée as good as the beſt of thē, but your grace muſt conſider that it is God omnipotentes cauſe, it is Chriſtes cauſe, it is the word of God, it is yt bleſſed bloud of Chriſt that is ouer troden, it is the ordinaunce that commeth out of heauen, and not out of counſels, yea and geuen by God hymſelfe, and not by mans auctoritye: And now ſhall your grace ſuffer thys thynge ſo lightly to bée broken, béecauſe men doe inuent a carnall reaſon agaynſt it? the deuill was neuer without a reaſon, but that proueth not the cauſe againſt Gods word. King Saul had no ſmale reaſō for hym, whē hée dyd ſaue kyng Agag & the beſt ſhéepe and Orē to offer 1. Reg. 15. to God, was not this a reſonable cauſe, to ſaue the beaſtes to Gods honour, and to offer thē vp vnto God? was it not a goodly ſhine to ſaue the kyng rather then to kill hym. What man will recken it euill to ſaue a mā? what man can iudge it euill to ſaue beaſtes, and that yt beſt to offer them to God? Was not God beſt worthy? Reaſon and deuotion, being contrary to Gods will, is mere blyndnes & impietie. was not this a good conſideration? was not this a good intent?

Finally it is ten tymes better then the reaſon of the counſell is, and yet Saul with all his good reaſon, wyth all his good deuotion, with all his good purpoſe, with all his fatte beaſtes, is repelled of God for euer & all bycauſe hée ſtucke to his good intention & left the commaundement of God. Some men will thinke it but a light thynge whether they receiue yt bleſſed bloud by it ſelfe, or els with the body: but as light as they thinke it, yet is it Gods word, yet is it Chriſtes ordinaūce, yet did the Apoſtles obſerue it, yet did the holy Church ſo fulfill it. And if yt word of God were away, by reaſon it were but a light thyng to Baptiſe in water or in wyne, but the worde of God is open that it muſt bée done with water and not in wyne, and yet there is no cauſe why, but the worde of God.

Moreouer, by reaſon it was but a light thyng to ſay: Bée glad y• daughter of Siō, behold thy kyng cōmeth to Zacharie. 9 Math. 20. thée ſittyng on an Aſſe & on her fole. This ſaying by reaſon is not alonely ſimple, but alſo fooliſhe, to ſay that a kyng ſhal come riding on an Aſſe, yea and on a borowed Aſſe, and therof to make ſo much a doe as though it wer a notable thyng: who would not now mocke a kyng if hée dyd ſo ryde, notwithſtandyng all this, theſe bée the wordes of God, yea and alſo fulfilled in very déede of our maiſter Chriſt in his owne proper perſon.

Moreouer by reaſon, it was but a madde token that the Sauiour of the Luke. 2. world Chriſt Ieſus was borne, to ſay you ſhal finde a young child wrapped in cloutes & layd in a cribbe, what is this to purpoſe? what is this to prooue that the ſauiour of yt world is borne? will not reaſon mocke this? when wil reaſon bée perſuaded by this token yt The ſayinges and doinges of Chriſt are not to bee iudged by naturall reaſon. Meſſias (whom all the Prophetes & all the Patriarkes haue promiſed ſo many hūdred yeares afore) was now borne? and yet this token came from heauē, yea and by the miniſtration of aungels and the ſhepheardes dyd beléeue yt word. Briefly by reaſon what bée all the articles of the fayth? where is Chriſt? where is remiſſion of ſins? where is yt lyfe to come? Reaſon mocketh all theſe thynges but yet they bée true, bycauſe alonely yt word of God ſpeaketh them. Wherfore moſt noble and excellēt Prince, looke on the word of God and not of blynde reaſon, and ſaue the honour therof, for it ſhal ſaue your grace at your moſt néede.

Furthermore I doe exhorte and require with all honour, yea and I doe cōmaunde in the vertue of Chriſt Ieſus and his bleſſed word, all Dukes, all Earles, all Lordes, all maner of eſtates hygh and lowe, that will bée Chriſten men, that will bée ſaued by the vertue of Ieſus Chriſtes bleſſed bloud, that they doe ſée this ordinaūce Iohn. 6. of the God of heauen obſerued to the vttermoſt of their power, and when ſoeuer that they will bée houſeled, that they receiue the bleſſed Sacramēt vnder both kyndes, and at the leſt deſire it with all their hart of their curates, and ſo deſire it that they may bée diſcharged afore the immortall God of heauen whiche will not bée mocked nor auoyded with a damnable reaſō: but what ſoeuer thyng there bée that is agaynſt the holy word of God, and the glorious ordinaūce (what collour What ſoeuer is ordeined agaynſt the ordinaunce of Chriſt, the ſame be occurſed. ſo euer it bryng with it of holynes) let it bée a curſed and reckened of the deuill. This doth S. Cyprian learne vs ſaying, what thyng ſoeuer it bée that is ordeined by mans madnes, where by the ordinaunce of God is violated, it is whoredome, it is of the deuil and it is ſacrilege. Wherfore fly frō ſuch contagiouſneſſe of men and auoyde their woordes as a canker and as peſtilence. &c.

Theſe woordes bée playne of all maner of men of what eſtate what dignitie, or of what honour ſoeuer they bée, and what collour of holynes ſoeuer they bryng with them. Wherfore in this preſent writyng I doe counſel and exhorte all true Chriſten men to take héede what they doe. The word of god is ſo playne in this matter that they can deſire it no playner. It is no childes game to trifle with Gods worde: God will not bée trifled with nor yet mocked. But nowe to helpe poore men that bée vnlearned I will aſſoyle certeine of their damnable reaſons. The firſt is we will not geue it Blynd reaſons of the Papiſtes. vnder that kynde of wyne, leſt that there ſhoulde by negligence either of the Prieſt or of the receiuer, fall any droppe on the grounde.

I aunſwere, our Chriſt dyd know that ſuch a chaunce might come, you can not deny it (except you will ſay that hée was not God, as you would not greatly ſticke to doe, if you might haue maintenaunce) and yet notwithſtanding dyd hée inſtitute it in both kindes. Aunſwere you to this. Moreouer, why doe not by this reaſō your owne prieſtes abſtayne frō the wine, ſéeing that this perill may alſo chaūce to them, as your cautelles of yt Maſſe doe graunt. Alſo if it bée a reaſonable cauſe that you ſhal not kéepe Chriſtes ordinaunce, béecauſe of auoyding of perilles, then may you take away all the whole Sacrament to auoyde perilles, for in receauing of it in ye kinde of bread, is ieopardous, leaſt there remayne any crumme in the receauers téeth. This reaſō is as good as yours: ſo that now all the Sacramēt in both kindes is taken away.

Furthermore, if you will auoyde all perilles, then may you géeue thys Sacrament to no man, for you can not tell who is in deadly ſinne & who not, for you know not their hartes: & it were a ſore perell and greatly more ieoperdye to geue the pure body of Chriſt Ieſus into a foule ſoule, then The Papiſtes finde faulte with gnattes, & ſwallowe Caniels. yt a drop of bloud by negligence ſhould fall on the ground, for there falleth but a drop, and here is yt whole body in a foular place then the ground is. Alſo that may bée auoyded with good diligence and wiſedome of the Prieſt, but that the ſacrament ſhall alwayes bée receiued into a pure conſcience there is no dilygence of the prieſt that can make it.

How thinke you now? now is all the whole ſacrament & Chriſtes bleſſed ordinaunce clearely taken away and all for auoyding ieoperdies and perells. Thus trifle you with Chriſtes holy word, yea and yt in your great and holy counſels. Other reaſons my Lorde of Rocheſter bringeth that bée worthy of no ſolution: for hée doth but mocke & ſcorne and trifle with Gods word. Hée bringeth yt myracle of yt fiue loues, where there is no mentiō made of wyne, therefore lay men muſt bée houſeled in one kinde: is not this madnes? What meane theſe men yt neyther feare God, nor yet bée aſhamed of man? what is this to the purpoſe? Chriſt dyd a myrackle of fyue loues, Iohn. 6. where is no mencion made of wyne: what is this to the ſacrament? If the bread fygnifyed one part of the ſacrament, what ſygnifyed the 2. fyſhes & they that were there. Theſe 2. things Fonde argumentes made by y• Byſhop of Roche eſtr. muſt néedes ſignifye the other part. Alſo lay men did touch this breade. Moreouer in an other place. Chriſt geueth all onely wine. Therefore the ſacrament muſt bée receiued in the kinde of wine al onely of the lay men. Bée not theſe goodly argumentes yea and that of biſhops? it were madnes to aunſwere to them.

That by Gods worde it is lawfull for Prieſtes that hath not the gift of chaſtitie, to marry Wiues.

The cauſe that moued hym to write of this thing. I Haue ſéene and heard in diuerſe countryes, where I haue béene, intolerable perſecutiō agaynſt Prieſtes, that were compelled by weakenes of nature to mary wyues, for that intent that they might after Gods law, and mans law vſe an honeſt cōuerſation in this world. For the which thyng, I ſay, they haue béene ſore perſecuted, ſome caſt out of their countrey, ſome drowned, ſome burned, and ſome beheaded: Finally, all the cruelnes that could bée excogitated againſt them, men thought it to litle.

Wherfore I, that recken my ſelfe a debtour, and a ſeruaunt vnto all mē in all thynges, wherein I may profite them, and ſpecially in thynges that apperteine to inſtructiō of their conſcience, hath taken vpō me, in this cauſe to ſhew my litle and ſmall learnyng: charitably deſiryng thē that bée ſome thing yet againſt this thyng, that they will let them ſelues bée taught, and inſtructed by Gods word, and not to ſet themſelues obſtinately agaynſte the verity of Gods bleſſed word. For our Lord can eaſely beare and ſuffer, an vnwilled ignoraunce, but a peruerſe malice and a froward reſiſtyng of his veritie, can hée not ſuffer, but thereunto is hée a mortall, and an extreme enemy.

Wherefore let men conſider, that if this article doth ſtand with Gods word, & • ith Chriſtes holy doctrine, that if then they reſiſte, and ſet themſelues agaynſt it, how that they doe reſiſte God, the which no man is able to performe. Certaine men there bée, Two ſorts of men. that of a very peruerſe, froward, and obſtinate mynde, doth ſet them ſelues agaynſt this article & other moe. And will in no wiſe admit either reaſon, or learnyng, but ſtill remaine in theyr old errour, that they haue conceiued in their braynes, whiche is neither grounded in Gods holy word, nor yet in the holy conuerſation, or lyuyng of bleſſed and vertuous mē. Ʋnto theſe men will I write nothyng, bycauſe I will not trouble them, and bycauſe I would bée loth to bée torne with dogs téeth, or elles to caſt pearles béefore ſwyne.

An other ſorte of mē there bée, that Math. 7. doth not admit this article, by the reaſon that they bée ignoraunt in Scriptures, and know not the very groūde therof, but alonely are led by an old cuſtome, that they haue béen brought vp in. Yet neuertheleſſe they are not obſtinate enemyes vnto the veritie, but would gladly geue place to learnyng, and reaſon. And all that they doe, is to ſearch with a ſober méekenes, what ye truth is. The which thing they are glad to embrace, as ſoone as it is layde to them. Ʋnto theſe men is my writyng, and my labour ſpent: whom I doe charitably beſéeche, that they will fauourably, and indifferently iudge this my writyng. This doe I bynde my ſelfe, to prooue this thing (by Gods grace) out of Chriſts holy worde, by the ſayinges of holy Doctours, by the authoritie of authē ticall ſtories, by the examples, & practiſe of holy and vertuous men. And if I doe not this, I will bée contented not to bée beléeued, which thyng, if I can performe, I thinke all reaſonable men will géeue credence to mée.

Finally, and la • t of all I will ſhew thoſe reaſons, and authorities, wherby that the Pope hath bounde hys Prieſtes to kéepe (as hée calleth it) pure chaſtitie. And in concluſion, after my poore learnyng, I will aſſoyle all thoſe Scriptures and reaſons, and prooue that in this thyng they cā haue no place. Ʋnto the performyng of the whiche, Ieſus of his infinite mercy graunt me of his holy ſpirite. Amen.

FIrſt cōmeth bleſſed Saint Paule, whom the Church of God hath alwayes had in reuerence, and hée approueth this doctrine of mine, ſaying: Let euery man for auoyding of fornication 1. Cor. 7. haue his wife, and euery woman haue her huſband. Marke how bleſſed S. Paule cōmaundeth, where as any daunger of fornication is, that euery man in auyoding of vicious lyuyng, ſhould take a wife. Here is no man excepted, for the text is for euery man, and ſpecially for them, that can not lyue ſole. Ʋnto thē it is a ſtreight commaundement to marry: there is none other remedy ordeined of God to auoyde fornication, but mariage. Yea, and if there were ten other remedies more then mariage, yet muſt mariage bée as lawfull as they to bée vſed, yea and a great deale more, ſéeyng, that it is ſpecially appoynted of God, for a remedy in this caſe. For as for all other remedyes (as faſtyng, watchyng, labouryng, chaſtiſing of a Prieſtes are more bounde to mary for auoyding vicious liuing thē to other chaſtiſing of theyr body, ſeyng that is Gods ordinaunce ther unto appointed. mans body) though they bée lawfull, laudable and good, yet bée they not appropriately, and onely appoynted of God, to bée remedies agaynſt fornication: as bleſſed S. Paule doth here appoynt mariage for to bée.

Wherefore if it bée lawfull for Prieſtes for to faſt, and watch, to auoyde fornication, it muſt néedes bée more lawful for thē to marry wiues, if they bée in daunger of fornication. For mariage in this caſe, is not alonely commaunded of God, but it is appointed of God for an eſpeciall, and ſingular medecine for this diſeaſe. Marke alſo the occaſion that S. Paul had to write this text to the Corinthians. There were certeine men amōg them, that reckened it an holines, and a perfectiō (as certeine mē doth now, for Prieſtes) that Chriſten mē ſhould lyue ſole without wiues, as the text declareth. It is good for a man, not to touch a woman. Now doth bleſſed S. Paule aunſwere to this holy hypocriſie on this maner: To auoyde fornication, ſayth hée, notwithſtandyng your holyneſſe, let euery man mary a wyfe.

Now, if bleſſed Saynt Paule had thought it vnlawfull to marry for any Chriſten man, then would not hée haue ſayde: Let euery man marry. Marke alſo, that it is not agaynſt the perfection of any Chriſten man for to marry, but hée is rather boūde to marry, if hée haue not the gifte of chaſtitie.

Farthermore, note that S. Paule neither biddeth them, that thought it holynes to bée vnmaryed, to faſt, or to labour, or to weare héere. But alonely to marry, as who ſhoulde ſay, God hath ordayned and approoued a lawful and a laudable remedy againſt your ſicknes. My doctrine is, that you ſhall heare your God, and vſe to your comforte, thoſe creatures & remedies with thankes géeuing, that God hath appointed, and therewith bée you cō tent, and recken not your ſelues wyſer then God, in helpyng and curyng your diſeaſes. For nothing can bée vnlawfull that God doth allowe, and prooue. And for vſing of Gods creatures and his ordinaunces, in tyme, and place requiſite, can no man bée blamed béefore God. But for refuſing of Gods remedies, whē they bée neceſſary, let no man thinke, that hée ſhall auoyde Gods daunger.

As for an example: Hée that wyll not eate and drinke when hée is hungry and thirſty, but excogitateth ſome other remedie of his owne brayne, ſo long that hée bringeth himſelfe in vtter deſtruction: let no man doubte, but in this caſe before God hée is a murtherer, and an homicide. I thinke there is no learning to the contrary. Wherefore I woulde that mē ſhould well remember themſelues in thys caſe, & thinke not that they cā inuent a thyng more pleaſaunt vnto God, then hée can doe hym ſelfe. His pleaſure is beſt knowen vnto himſelfe. For this cauſe, I iudge it lawfull for euery Prieſt that hath not the gift of chaſtitie, to vſe the remedy that God hath ordayned, and alſo ſanctified. Bleſſed S. Paule ſaith, that mariage is honorable, and the bedde of them is vndefiled: but fornicatours, and aduoulterers God ſhal iudge. Marke that S. Paule caulleth it honorable, and a cleane thyng. What preſumption Hebr. 13. is therefore in vs, that recken it a diſhonour, and vncleanneſſe for prieſtes to vſe maryage? God ſayth, hée ſhall iudge whorekéepers and aduoulterers: but not them that bée maryed. Wherefore yet agayne, after ye doctrine of S. Paule, I exhorte all Prieſtes that can not liue chaſte, to receiue Gods remedie with thankes. This is S. Paules doctrine, where 1. Cor. 7. hée ſayth, I woulde that all men were as I my ſelfe am. But euery mā hath his proper gift of God, one after this maner, an other after that. I ſay vnto the vnmaryed men and wydowes, it is good for them, if they abide as I doe. But and if they can not abſtaine, let them mary. For it is better to mary It is not ſufficient before God to auoyde S. Paule with a light and a vayne ſolution. then to burne. I can not deuiſe a clearer text for my purpoſe then thys is. Saint Paule woulde that euery man had the gifte of chaſtitie. But in as much as all men hath not one gift, therefore ſayth S. Paule, muſt euery man vſe himſelfe after his gifts. And hée that hath not the gifte of chaſtitie, S. Paule wyll plainely, that hée ſhall mary. Hée ſayth not, that hée ſhal chaſtice himſelfe wyth labour and wyth payne, to remedye that weakenes, though I woulde bée contente for my parte gladly, that men ſhoulde prooue all maner of lawfull remedies, to helpe them to lyue ſole. But then, if they can not ſo continue, I wyll in no wiſe that they ſhall refuſe maryage, as a thyng vnlawfull and filthy: but rather vſe it, and prooue it at the leaſt wiſe, as they haue done other remedies, that they haue inuented, ſéeing that God hath iuſtituted this, as a thyng that hée iudgeth for a lawfull and principall remedy. But note, that S. Paule ſayth, it is better to mary, then to burne. S. Paules meanynge is, that if man hath not the gifte to extincte the burnyng, and ardent deſire of nature, that then hée muſt mary, rather then bée ſubiecte vnto ſuch concupiſcence. S. Paule ſayth not, rather mary then to kéepe whores. But hys will is, that wée ſhoulde bée ſo farre from all whoredome, that wée ſhould not ſuffer our ſelues ſo much as to burne. The whiche precéedeth all whoredome, and is leſſe in very déede then whoredome. And yet S. Paule wylling vs to auoyde this leſſe thing, commaundeth vs to mary: how much more to auoyde open whoredome, & abhominable and deteſtable vncleannes, that is now vſed ſhameleſſe in the worlde?

I doe not reprooue that Prieſtes Whoredom is lawful in no caſe, but mariage is lawfull in diuerſe caſes, ergo mariage muſt rather bee alowed then whoredome. doth lyue ſole, I had rather thereto exhorte them. But this I deteſtate, that men had rather ſuffer, and allow prieſtes to liue in whoredome, and in all abhominable fornication, then for to vſe that lawfull remedy that God hath both ordayned and ſanctified. Wée haue no mention in any ſtorye, that euer any Prieſt was burned for kéepyng of whores, but for mariage, we haue ſéene, and doe ſée dayly, how cruelly and violently men doth perſecute them, as though Gods bleſſed ordinaunce were rather to bée extincted and abhorred, then that thyng, ye both God, & nature reprooueth. Where is there one man in England, that hath ſo great loue, and reuerence to the holy ſtate of Matrimony, that hée ſhould kéepe a maryed Prieſt in hys houſe? But Prieſtes that lyue vnlawfully agaynſt Gods law, and mans law, and agaynſt all honeſty, and morall vertue, bée in euery mans houſes & company, and rulers, and coūſellers, and controllers. Alas for pitie, what ſhall I ſay to the affectiōs of mens hartes, that thus can winke (I will not ſay alow) at ſuch abhominable thynges. Yea, and the ſelfe ſame men ſhall bée moſt extreme, and cruell vnto a poore ſimple Prieſt, that of a good hart towardes Gods ordinaunce, maryeth a lawfull wife. This Prieſt, I ſay, ſhall neither haue meate, nor drinke of thē, nor yet no office of charitye. But the other ſort ſhalbée exalted, and ſet vp in all honour and kept in reuerence and eſtimatiō. And why? Bycauſe as they ſay they bée good and cleane felowes, and loueth a péece of fleſh well. Theſe blaſphemous woordes haue I heard diuerſe tymes and many. And men ſit and laugh at them, & haue a great reioyſing in them. So ſore is Gods holy ordinaunce, & a morall vertue, & goodnes extincted in mens hartes.

O Lord God, and thy mercy were not, how were this world able to cō tinewe, that thus abhominably, and ſhamefully iudgeth of thy halowed, & ſanctified workes? But oh Lord haue thou mercy, and pitie on vs, for the ſwéete bloud of thy ſonne Chriſt Ieſus. Loke not on our ſynnes, oh lord God, for who is able to abyde in thy ſyght. But Lord of thine infinite mercy, ſend downe thy ſpirit into ye harts of thy people, that they may bée taught better to iudge of thy heauenly, and Godly inſtitutions. Amen.

To our purpoſe. Other articles that I haue written of, bée ſomething harde, and obſcure, ſauing all onely to theſe men, that bée learned. But as for this article, mée thinke it is ſo playne, that I meruayle how any mā ſhould doubt in it. For doubtles it néedeth no learned iudge, but onely a Ciuell, and a morall good man, that is I write not agaynſt thoſe Prieſtes that cā, and doe lyue chaſt, but I rather exhorte thē ſo to continue. indued with reaſon and equitie. For ſurely mine aduerſaries doth not earneſtly defend pure, and cleane chaſtitie, for they know how few prieſtes there bée, that kéepeth their chaſtitie. Yea & they know how ſore they haue punyſhed thoſe men, that hath broken theyr chaſtitie. So that they doe not defend chaſtitie, but rather fylthines, and abhominable lyuing. In ye which the moſt part of the ſpiritualtie doth liue. Of this I will bée reported to the Let thoſe men at the leſt marrye wyues ſeyng they doe not, nor can not lyue chaſt. recordes of the kinges courts, and alſo to their owne recordes. in ye which (if they ſhould bée ſerched) ſhould bée found an innumerable ſort detected of vncleanes. Theſe matters bée open, notwithſtanding I am right ſory to rehearſe it, but I am compelled, ſeing there is ſuch intollerable violēce vſed agaynſt thoſe poore mē that marry, be cauſe they would not all onely lyue vertuouſly béefore God, but alſo morally before the world.

Now let men all onely vſe reaſon No man doubteth, but a greate many doth thus lyue, the whiche bee greate perſecutors of maryed Prieſtes, I would deſire them not to proue my pacience to ſore. For I know theyr names, and ſome of theyr children. 1. Theſſ 4. in this caſe, and make compariſon betwéene theſe two manner of lyuings, and conſyder which of them doth béecome a polytike order, and a common wealth beſt. Whether is it after reaſon better for mée to defile ſhamefully, other mens wyues, other mens daughters, and other mennes maydens, that no mans ſeruaunt ſhoulde bée in ſafegarde for mée? or els that I ſhould marry a wyfe of myne own, as other noble kinges, and Dukes, and other good men of the world hath done, and doth dayly, and ſo to continew my lyfe with myne other neighbours, after this māner of good neighbourhod? Let men heare without malyce iudge indifferētly. Bleſſed Saint Paule procéedeth farther with this matter, and proueth clearely, that no man ought, or can bée bound to verginitie, farther then ye gift of God doth ſtrengthē hym. Thus hée ſayth, as cō cerning virgins, I haue no precept of the Lord, but all onely I geue you my councell, for I thinke it good by ye reaſon of this preſent neceſſitie, that a man ſhould lyue ſo. As hée would ſay Ʋnto verginitie I can not • inde yo • , farther then your gift is, nor I doe not recken it a thing neceſſary to wyn heauen by. For heauen is neyther the price of virginity, nor yet of mariage. But all onely I reken verginitie, a Maryed men ſhall teſtifie that Ʋirginitie is a quyet lyfe. good, and an expedient thing to liue quietly by in this world. For in mariage is many thinges ye doth diſtracte, and diſturbeth a mans mynde. That this is S. Paules meanyng, it is wel proued by ye texte that followeth. If a Mariage hath a greater croſſe, then virginitie. virgin doth marry, ſhe doth not ſinne vut ſhée ſhall haue much tēptation in the fleſh. That is to ſay, many occaſions of diſquietnes. But I (ſayth S. Paule) would gladly ſpare you from ſuch occaſions, for I would haue you without ſorowe. And ſhée that is vnmaried, hath no care, but how to ſerue God. But ſhée that is maryed, hath much care, and ſorowe, how ſhée ſhall diſpatch all worldly buſines.

So that S. Paule doth clearely declare his meaning, how that virginity is no nearer way to heauen, then mariage is: ſauyng that all onely an vnmaried perſon hath not ſo many occaſyons to bée diſquieted, as a maryed hath. Wherefore you ſhall marke of this text, Fyrſt that S. Paule hath no commaundement to binde men to chaſtitie.

How commeth it now therefore, y• the Pope compelleth all thoſe men y• D •… . xxxi. ca •… nte trie •… . will • ée Prieſtes, fyrſt to forſweare mariage, and to vow chaſtitie? There is no learning, that is able to proue, how that the pope cā make more preceptes of God, then bleſſed S. Paule could doe. Furthermore, what auctoritie hath the Pope to bynde vs to any thyng, that God, and his holy Apoſtles hath left frée? All learned men that euer wrote, doth graunt, ye there bee two manner of thinges in this world. Some bée called, Res neceſſariae. Res neceſſ. Thinges that bée neceſſary, and muſt bée done, béecauſe that God hath commaunded them. And theſe things no man is able to make iudifferent, but they muſt néedes bée neceſſarily done. Other thinges there bée, which lerned mē cauleth, Res mediae. thinges 〈◊〉 me ••• . that bée indifferent: and theſe may bée done, and may bée left, without ſinne. Now is the nature of theſe, contrary to the other, for they can not, nor may not bee chaūged into thinges neceſſary. For that is agaynſt their nature, as S. Paule declareth to the Romans Roma. 14. and in other diuers places.

Now is this of trueth, that virginitie is a thyng of him ſelfe by Gods ordinaunce indifferēt, and may bée vſed and left without ſinne. Wherefore it Virginitie is a ſtate in differens. ſtandeth with no learnyng, that mās law ſhould chaūge the nature of this thyng, and make it vnto any man a thyng neceſſarie, whereas after gods commaundement, it is a thyng but in different. For that were as much, as both to chaunge Gods ordinaunce, & alſo ye nature of the thing. The which ſtādeth with no learnyng. For as the Pope, and all the world can not make of Gods commaundement a coūſell: no more can they of Gods counſell make a precept. Wherfore I cōclude out of bleſſed S. Paule, that no man Chaſtitie is Gods gift. ought to vow chaſtitie, farther then God hath geu • n hym the gift. For if chaſtitie were a thyng that could bée obtayned, and kept through vowyng, then were it not the gift of God, but the gift of vowyng, the whiche is agaynſt our maiſter Chriſt, and alſo agaynſt Math. 19. 1. Cor. 7. bleſſed S. Paule.

Farthermore, let euery man now thinke in him ſelfe, ſéeyng that bleſſed Whether it bee better to folow ſ. Paule, or the Pope. S. Paule had no commaundement ouer chaſtitie, nor yet would geue any commaundement, whether that it bée the ſureſt way, and the lawfulleſt to folow the Popes commaundement, or els to folow bleſſed S. Paules doctrine? the which knew the perfection of virginitie, and alſo what dyd béecome Prieſtes for to doe, as well as the Pope doth.

Moreouer, if men will iudge thoſe Prieſtes, that will marry, whiche foloweth S. Paules counſell, & doctrine greuouſly for to ſinne, and for to bée heretickes: Why ſhould they not rather iudge thoſe men more greuouſly for to ſinne, & to bée ten tymes worſe then heretickes, that foloweth the popes commaundement in not marying? Is no • S. Paules doctrine as lawful to bée keept, and as farre from ſinne, as the Popes cōmaundements bée? Or is not S. Paule of as great auctoritie in the Churche of God as the Pope is? I thinke yes. Note alſo, that S. Paule would not bynde the 1. Cor. 7. Corinthians to virginity, bycauſe hée would not tangle them in a ſnare, but alonely hée exhorteth them to virginitie, as vnto an honeſt & comely thyng, that they might yt more quietly ſerue God. Ʋpō this ſame text, ſayth Athanaſius, that the Apoſtle would compell Athanaſius. 1. Cor. 7. no mā to kéepe virginitie agaynſt his will, nor hée would not make virginitie a thyng of neceſſitie.

Wherefore it muſt néedes folow. Firſt, that the Pope byndyng men to virginitie, doth lay a ſnare for them, & both nothyng els (except they haue the gift of chaſtitie) but bryng men in daunger of damnation.

Secōdarily, hée maketh a thyng of neceſſitie, that ye holy ghoſt in bleſſed ſ. Paul durſt not, nor would not doe.

Thyrdly, that thyng that S. Paule reckened onely to conduce, and helpe to quietnes in this preſent lyfe, that ſame thyng maketh the Pope a Sauiour, and a helper to heauē, the which is a great blaſphemy to Chriſtes holy bloud, and alſo a peruerſe vſing of Gods bleſſed creatures.

Now let euery Chriſten mā iudge, if this bée charitably done of the pope, yea, whether hée hath authoritie this to doe or not? Let no man, I beſeche hym iudge in this matter after parcia litie, but euen as hée will aunſwere béefore God.

After this bleſſed S. Paule goeth farther, as cōcernyng them that haue a purpoſe, & a promiſe between, God 〈…〉 virgi • itatem 〈…〉 . and them, to kéepe their charitie: hys woordes bée theſe: Hée that purpoſeth ſurely in hys hart, hauyng no néede, but hath power ouer his owne wil, & hath ſo decréed in his hart, yt hée will kéepe hys virginitie doth well. Here note firſt, that S. Paule compelleth no man to vow, but hée letteth euery man ſtand to his owne will.

Farthermore, bleſſed S. Paul willeth what ſoeuer hée bée, that decréeth in his hart to kéepe virginity, that bée muſt firſt conſider, whether it lyeth in his power to kéepe his decrée or not. If it bée in his power, then ſayth S. Bleſſed S. Paule diſpenſeth with vnlawfull vowes. Paule doth hée better to kéepe his virginitie, thē to marry. But if it lye not in his power to bée chaſt doth body & ſoule, then willeth S. Paule that hée marry. Note here, that S. Paul, notwithſtandyng mans decrée, and purpoſe which hée made to kéepe virginity, willeth that hée doe marry, if hée cā not kéepe his decrée & purpoſe. How cōtrary is this to the popes doctrine, whiche rather ſuffereth his Prieſtes to liue in all vnclennes, by yt reaſon of their fooliſh promiſe made vnto hym, then hée would ſuffer them to marry wyues after S. Paules holy doctrine. Yea the Pope is not aſhamed, more cruelly to puniſhe a poore woman for marying, then hée doth, if ſhée were a whore. For a Nunne if ſhée marry x • v • q. c. de filia, in verbo de filia. (ſayth hée) ſhall neuer bée admitted to receyue the bleſſed Sacrament of Chriſt. But if ſhée bée an whore, then (ſayth hée) may ſhée after penaunce, bée admitted to the Sacramēt. What is abhorryng of Mariage, if this bée none? For to compare it, yea and to make it worſe thē whoredome? what if ſhée haue vowed chaſtitie? hath ſhée not alſo vowed to flye fornication? Now is ſhée bounde vnto virginitie, but by mans law. But for to auoyde fornicatiō, and whoredome, is Gods commaundement Wherfore ſée how hygh that the Pope will ſet hym ſelfe aboue God and his holy ordinaunce. Theſſ. 4.

Furthermore S. Paule ſayth, that the will of God is, that we ſhould abſtayne from fornicatiō, and that euery one of vs ſhould know to kéepe his veſſell in ſanctifiing, and honour. Marke S. Paules ſaying: Firſt, that it is the will of God, that we ſhould abhorre fornication. Who will now reſiſte the will of God? & not regarde the thyng that God will haue done? I truſt no Chriſten man. Furthermore the will of God is, yt euery man ſhould kéepe his veſſell in honour. Now if Prieſtes bée men, and haue not the gift of chaſtetie, then are they bounde to regard this commaundement. For hée ſayth, euery man.

Marke alſo, that bleſſed S. Paule calleth the veſſell of maryed men honorable and ſanctified. Wherfore thē ſhuld it bée vnlawful for a prieſt to vſe a ſanctified, & an holy veſſell? To poſſeſſe other mens veſſels in vnclennes is agaynſt God, and man. But it is lawfull for any man here by this text, to poſſeſſe a veſſell of hys owne, the which God hath ſanctified and honored. How can man now for any occaſion curſe that thyng, that God hath ſanctified, or make it vncleane, that God hath purified.

S. Paule hauing yt ſpirite of God did prophecie, that there ſhould come 1. Tim. 4. men in the latter dayes, which ſhould forbid men to marry, and theſe men ſhould ſpeake lyes in holy hipocriſie. Nowe marke the texte. Men ſhall forbyd maryage, and that in the latter dayes. The trueth is, that no mā hath forbidden any certayne ſtate of men to marry, but the Pope onely. Wherefore this texte muſt néedes touch his kingdome, ſéeing that hée is alſo in the latter dayes. There were certayne heretickes called Taciani, which did condemne fully and wholy all maner of maryage. And though Taciani. Saynt Paule ſpeaketh againſt them, yet in very déede the Popes doctrine is not excepted, ſéeing it is contayned in theſe latter dayes. For though there were twenty hereſies more thē Taciani, yet muſt the texte bée applied agaynſt them all, that doth cōdēne or els deſpiſe mariage, in the whole or in the parte. For the text is againſt them all that doth forbid maryage, and ſpecially in the latter dayes.

But hée that doth forbid his prieſts to marry, doth forbid for ſo much mariage: The Pope forbyddeth mariage. therefore the texte maketh agaynſt the Pope. Note alſo, that theſe men that ſhall forbid mariage, ſhall haue an holy colour of hypocriſie. Now hath the Pope forbidden hys Prieſtes to marry, vnder the colour of holynes, béecauſe (as hée ſayth) that his Prieſtes muſt bée pure, and cleane: As who ſhoulde ſay, that maryage were vncleane and vnpure for prieſtes to vſe. What can bée holy hypocriſie, if this bée not hypocriſie? Here is the holy and pure inſtitution of God condemned, as a thyng vncleane for his holy Prieſtes to vſe. Moreouer, the Taciani did not forbid mariage vnder the colour of holynes: but they ſaid it was fully, & wholy an vnlawfull thynge. The which doctrine had no maner of colour. But the Pope ſayth, that mariage is good and laudable in it ſelfe, but his prieſts bée to pure, and to holy for to vſe that ſimple thyng. For it is not a thynge (ſayth hée) that doth become yt ſtate of perfecte mē, but it belōgeth to weake & vnperfect men. Now iudge good reader, which of theſe hereſies, eyther Taciani, or Papacy doth pretende yt greateſt colour of holynes? And yet I am ſure yt the holy Ghoſt in S. Paul, did ſpeake both againſt the greateſt, & alſo ſmalleſt hypocriſie. For hée alloweth no maner of fayned holynes.

There were other certayne heretikes called Marciani. Theſe did receiue no man to bée a Chriſten man, excepte hée woulde refuſe mariage. Marke what diuerſitie is betwéene theſe heretickes and the Popes learning. The Pope receiueth no prieſts except they forſweare maryage. The The Marcianites & the Pope, all one. Marcianites, they receiue no man to bée a Chriſten man, excepte hée forſweare maryage. So that there is no diuerſitie betwéete the heretikes and the Pope, but that theſe heretikes doth excepte a greater number then yt Pope doth, and ſpeaketh more generally: but the thynge is all one. For the Marcianites iudgeth mariage vncleane for their ſorte, and ſo doth the Pope for his ſorte. Farthermore, Marcian ſayth, that among Chriſten men may bée no temporal maryages, but all coniunctions muſt bée turned vnto a ſpirituall mariage. And the Diſt. xxxi. ca. l • x. ſelfe ſame thing ſaith the Pope of his Prieſtes. Wherefore ſéeing that they doe graunt how that bleſſed S. Paul, 1. Tim. 4. and alſo holy fathers hath condemned this hereſie of Marcian, it m • ſt néedes alſo folow, that the opinion of the Pope is lykewyſe condemned. But yet paraduenture here will bée Obiectio. ſayde, as Doctour Eckius, and other mē writing of this matter ſayth, how that the Pope doth not condemne maryage, but hée cauſeth men alonely to kéepe their vowe. I aunſwere, that thys is but a ſmall euaſion. For The Pope compelleth mē to vow, and for ſo much hee forbiddeth maryage. firſt the Pope cōpelleth them, if they wyll bée prieſtes, to vowe, and to forſweare maryage. For if there were no ſtatute made béefore of the Pope, that all prieſtes ſhould forſweare maryage, then ſhoulde there no vowes bée made of prieſtes againſt mariage, but the thing ſhoulde bée frée. So that the vowe commeth out of the Popes decrée & prohibition, and not the decrée out of the vowe. Therfore ye probation goeth béefore the vowe. Wherfore this euaſion can haue no place.

Take an exāple. The Emperour maketh a ſtatute, that no man ſhalbée admitted into his ſeruice excepte that hée firſt ſweare to bée an enemy vnto the kyngs grace of England. Is not now the Emperour firſt an enemye A good example agaynſt the Popes practiſes. vnto the kynges perſon, and then alſo a forbydder of loue and fauour, towardes the kinges grace of Englād? I thynke hys grace wyll take this acte none otherwiſe. For though hée doth not, nor can not make all men the kynges enemies, yet hee maketh all that appertayne to hym, to bée the kinges enemies. So lykewiſe the Pope, though hée doe not forbid all men maryage, yet hée forbyddeth as many as will bée Prieſtes. Yea, and hée will admitte no man to bée prieſt, excepte hée firſt forſweare maryage. So that ye vow is firſt made, ere that that priſthoode is géeuen.

Now if hée were not an enemy in very déede vnto maryage, what ſhoulde mooue hym to compell hys prieſtes to forſweare maryage? why doth hée not as well bynde all hys Prieſtes to maryage, as hée doth to chaſtitie? Yea, why doth hée not at yt leaſt kéepe hymſelfe indifferent, and neither make decree againſt mariage, nor agaynſt chaſtitie? But the very trueth is, that all the protectours of vncleannes & filthy liuing, doth know very well, that this ſolution is of no ſtrength or valure. For in very déede their hartes doth recken matrimony vncleane and vnpure: and though they woulde now make a gloſe, yet their owne lawes, yt which bée ſprong out of their hartes, doth ſhewe how much they holde of holy & vnpolluted Diſt. 32. c Erubeſcant. matrimony. The pope doth cal clarks yt bée maried, impios, yt is, wicked, curſed, vncleane, filthy, and all yt nought is. Alſo in an other place, hée cauleth the matrimony of lay men, a fleſhly, and carnall thyng, and the chaſtitie of D. 31. c. lex. his ſpiritualtie, hée cauleth ſpirituall maryage. What ſaith Marcian more then this is? Is not this abhominable doctrine? thus ſhameles to ſpeake of holy and ſanctified matrimony? and to call it fleſhly and carnall? And yet hée is not thus content, but hée cauleth yt maryage of prieſtes ſinne, and defenders of the ſame, ſectatores libidinum, Diſt. 82. c. Plurimos. the folowers of filthy luſtes, preceptores viciorum, the teachers of vice, laxantes frena luxuriae, géeuing libertie to lechery. Tell mée, if any man woulde ſpeake and reprooue yt whores of the ſtewes, what other wordes co • ld hée vſe agaynſt them more ſhameful then theſe? And yet they wil not bée noted to condemne matrimony. What miſchiefe can not the deuill cloke, if men woulde beléeue hym.

But farthermore, let vs ſée, how holy, and bleſſed that hée reckeneth matrimony for to bée, by the reaſon of honours, and rewardes, that hée geueth vnto prieſts that marry. Firſt Diſt. 82. c. quia aliquanti. ſaith hée, if a Prieſt doth marry of ignoraunce, by the reaſon that hée knew not the ſtatute of the pope, forbidding prieſtes to marry, that then this prieſt The popes lawes agaynſt maryage of Prieſtes. fyrſte ſhall forſake his wife, and then ſhall ſo continue with out any farther promotion, as long as hée lyueth. And if there bee any Prieſt, that will defēd his mariage, by the example of the Prieſtes in the ould lawe, hym doth the Pope priuate of all maner of Eccleſiaſticall honour for euer. Moreouer New deuiſed ſinne agaynſt the holy ghoſt, helpe God. hée ſayth, that if any ſpirituall mā doth after this decrée marry, then his ſinne ſhall neuer bée forgeuen hym, nor they may neuer afterward handle the bleſſed ſacramēt, becauſe that mariage is a fylthy, and a foule concupiſcence ſayth hée.

Now iudge indifferently Chriſtē reader, if this bée not diſpiſing of holy matrimony, thus ſhamefully to ſpeake of it, and ſo cruelly to handle them, that holyly doth liue in it, hauing nothing for hym, but a louſy decrée of Pope Siricius. So that men may perceaue clearely, how that hée byndeth not his prieſtes, by the reaſon of their vowe, as his protectours doth ſay, but by yt reaſon of the ſtatute, that Siricius had made afore the prieſtes had vowed any chaſtetie.

S. Paule, when hée ſhould order ſuch byſhoppes, as ſhould bée in the 1. Tim. 3. Church of God irrepreſēſible, among all other thinges hée would that hée ſhould bée a man of one wife, hauing Tit. 1. children well brought vp. Here Saint Paule aloweth hym one wife.

How commeth it then, that men ſay, that a Prieſt ſhall haue no wyfe? How agreeth this one, with none? Men muſt at the leaſt wayes graunt, that S. Paule dyd not recken mariage vnpure, & vncleane for a byſhop, for if hée had, hée would not haue graū ted hym one wife. Yea moreouer hée ſpeaketh of his children well brought vp, in the which hée admitteth, and aloweth, the coniunction, and copulation Children bee not gotten with lookyng on women onely. béetwéene them two, for to bée godly, and vertuous. Hée hath other eyes to looke on the bleſſed, and holy coniunction, which is betwéene man, and wyfe, then the Pope hath. For the Pope rekeneth it fylthy, and not ſemely, that a Prieſt ſhould with his holy handes touch a womans body, & with the ſame handes to conſcecrate yt holy ſacrament. Oh Lord God, what cā not the deuill bring to paſſe? what abhominable holynes of hypocriſye is this? to recken a Prieſt vnpure, and vncleane, béecauſe hée hath vſed hym ſelfe in Gods holy ordinaunce? Is not this as much to ſay? God thou art an inuenter, and ordayner of that thing that maketh men vnpure, & vncleane? thou art the auctour of this vncleanenes? For haddeſt thou not inſtituted it, ſo had men not vſed it? The Pope alloweth his prieſtes to keepe whores, but cannot abyde that they ſhould haue an honeſt wife.

Alas how fayne would I chide. I could here ſay ſome thing, If I would but I may not. Neuertheles it gréeueth mée, for I can not tell where to vſe euell wordes, if I ſhall not vſe thē againſt ſuch abhominable, and execrable hereſye as this is. But yet I pray you one worde. Why bée not your hāds defiled for handeling of whores ſleſhe? Is whores ſleſh ſo cleane? that Prieſtes may handle it? and the fleſhe of an honeſt, and a good woman ſo vncleane, Burne all Prieſtes that bee knowen for open whore maſters, & beneſices will bee thē better chepe And I will recken you then earneſtly to defend chaſtitie. that Prieſt muſt bée burned for handeling of it? Fye on the, deuill. Thinkeſt thou that men hath neyther reuerēce in their • artes toward God, nor yet reaſō to iudge of theſe things? What can bée ſhameles, if this thing ſhall bée thus alowed amongeſt Chriſten men? Here bée all honeſt women and that in honeſtie, abhorred & deſpiſed, and whores in compariſon of them, bée ſanctified, and bleſſed. But oh thou Lord God, I doe yet beléeue that thou wilt once bée reuenged of this d • ſhonour, & ſhamefulnes. Moreouer, why doth not oppreſſion, and violence, and thefte, defyle Prieſtes handes, as well as mariage? What hath pure matrymonye offended, that it alonely ſhould defyle prieſts hands, and all other maner of vices, and vncleanenes, doth nothing contaminate them. But alas for pitye, how blindly doe we iudge of this holy ordināce, and inſtitution of God, that thus doe blaſpheme it?

What will men ſay to bleſſed S. 1. Cor. 9. Paule, where hée ſayth, Haue we not power to lead about a ſyſter to wife, as well as the bretheren of the Lord, and as Cephas? I will not diſpute, whether that Paule had a wife or not But this I am ſure, that this text doth clearely proue, and that after yt mind of great doctours how that Peter, & other Apoſtles had wiues. Wherefore then ſhould it bée vnlawfull for our prieſtes to marry? Bée our prieſts holier thē S. Peter & other Apoſtles? Or is mariage now more vnlawfull, then it was then? But peraduenture A great blaſphemy agaynſte Chriſt and his holy Apoſtles. here will bée ſayd, that the Apoſtles had wiues beefore yt Chriſt dyd chuſe thē, but afterward they forſooke their wyues, and folowed Chriſt.

To this I aunſwere, that it is not inough ſo to ſay. For ſéeing that they haue graunted, how the apoſtles had wiues, whē they were cauled, it ſtandeth with reaſō, that theſe men ſhould proue by an open ſcripture, that the Apoſtles after theyr caulyng, dyd forſake theyr wyues. Yea, I wyll goe farther wyth them, and ſay playnely, that is an abhominable lye, & a great blaſphemy agaynſt God, and his holy Apoſtles, to ſay that they had forſaken theyr wyues. For our M. Chriſt taught them not to forſake their Math. 19. wyues, but in any wyſe to kéepe thē, ſauing alonely for fornication. Now The Apoſtles forſooke not their wiues as men dreame. is the election vnto Apoſtleſhip, neyther fornication, nor yet like vnto fornication. Wherefore I ſay boldely, that it is a falſe lye agaynſt the holy Apoſtles, to ſay that they forſooke their wyues. Alſo this ſame place of S. Paule doth prooue it a falſe lye. For S. Paule ſpeaketh, how S. Peter after hys Apoſtleſhyp, and alſo other diſciples of Chriſt, caryed theyr wyues about wyth them, when they went a preaching. Wherefore it is but a lye, to ſay, that they had forſaken them.

Now Chriſten reader, here haue I perfourmed I truſt, one part of my promiſe, that is to ſay, I haue proued this article of myne by Gods holy worde ſo playnely, that no man (I truſt) can or will deny, but that theſe Scriptures bée ſufficient to moue me and al other mē to bée of this doctrine that I am of. The ſecond part of my promiſe was to proue this alſo by holy doctours. Ʋnto the which, I will now prepare my ſelfe.

But afore all thinges, I louingly, and charitably, deſyre the reader to ſet apart all parcialitie and malice, and to iudge indifferently of my doctrine, as hée will aunſwere at y• dread full day of doome, and not to refuſe that thyng that is truth, for hatred, or diſpleaſure of my perſon. For ſurely myne intent is neyther to hurte, or harme, nor yet diſpleaſe (as much as lyeth in mée) any perſon. And though I haue in tymes paſt, ſomwhat vehemently written agaynſt thoſe thinges that I thought errours: yet would I require hartely euery man to weye euery thyng indifferently by hymſelf, and conſider how I haue taken vpon mée, not to enuey agaynſt any perſō, but alonely to fight agaynſt that deuilliſhe doctrine, which is diſhonour to Chriſt and hys bleſſed bloude, and perillous and dampnable vnto all Chriſten mens ſoules.

Secondarily, I haue béene wrongfully, and vncharitably handeled, as God and all good men doth knowe, the which I will bée bounde to prooue whenſoeuer it ſhall pleaſe God and the kyng to aſſigne indifferent iudges to heare mée, and myne aduerſaries. Now, let no mā require in mée, that hée can not finde in hymſelfe, that is to ſay, that I can ſo patiently, and ſo eaſely beare and ſuffer theſe intollerable wronges, as I ought for to doe, yea and paraduenture as I gladly woulde doe. Wherefore I confeſſe, that many wordes hath béene ſharpely written by mée, the which I would gladly had béene more charitablyer written, but then God had not geeuē mée ſo great patience. Wherefore I truſt now by Gods grace, ſomethyng more temperately to ſpeake, deſiring euery good man of hys charitie, to helpe mée wyth his deuoute prayer. Amen.

To our purpoſe. Fyrſt commeth bleſſed S. Ciprian, of whom was aſked a queſtion, what ſhould bée done Ciprian • piſt. 11. wyth thoſe religious perſonnes, that could not kéepe theyr chaſtitie as they had vowed. Theſe bée hys wordes. Thou doeſt aſke what wée doe iudge of vyrgins, the which after they haue decréed to lyue chaſtly, are afterward founde in one bedde wyth a man. Of the which thou ſayſt that one of them was a Deacon. Wée doe wyth great ſorow ſée y• great ruine of many perſons, which cōmeth by y• reaſō of ſuch vnlawfull and perillous companying togither. Wherefore if they haue dedicate them ſelues vnto Chriſt, out of fayth to lyue purely, and chaſtly, then let them ſo remayne wyth out any fable, and ſtrongly, and ſtedfaſtly to abyde the rewarde of virginitie. But S. Ciprian did more regarde honeſt liuing, then the religious vowe. and if they wyll not abyde, or els can not abyde, then is it better to marry, then for to fall into the fier of concupiſcence, and let them géeue vnto the brethren and ſiſterne none occaſion of ſclaunder. &c. I doe for my parte require no more then bleſſed Cyprian doth here teach, that is to ſay, if Prieſtes can lyue ſole, I beſéeche our Lord to rewarde them for it, & géeue them grace to continue. But if they can not, I woulde haue no ſnare layd for theyr ſoules, nor yet haue them compelled to a thyng that they can not kéepe. But I woulde the thyng ſhoulde bée indifferent for them that can lyue chaſte, ſo to remayne. And they that haue not the gifte, nor can not ſo lyue, for to vſe that lawfull remedy that God hath ordained. What hath men to doe, or what moueth thē The maryage of Prieſtes is allowed of God, and therefore not to bee condemned of men. to compell Prieſtes not to marry, as long as God is contēted with prieſts wedlocke? Let no man thynke that ſuch a compulſion is acceptable to God. And if men wyll not bée contē ted with this doctrine, that is ſo good, ſo reaſonable, and ſo honeſt, what cā I ſay to it? I muſt bée content, I can doe no more, but ſay my learnyng, and let God alone wyth hys puniſhment.

Alſo bleſſed S. Auguſtine writing of thys ſame matter, ſayth theſe Aug. de b • no coniugal • ad Iulianum. wordes: Certayne men doe affirme thoſe men to bée aduoulterers, that doth marry after they haue vowed • haſtitie: but I doe affirme, that thoſe men doe greuouſly ſinne, the which doth ſeparate them. &c.

Note firſt that S. Anguſtine wryteth of them that had vowed chaſtitie. And yet notwithſtanding hée woulde that thoſe men ſhoulde continue in their maryage togither. The which thyng hée would neuer haue ſuffered if it had béene vnlawfull and hereſ • e, as men woulde make it now a dayes.

Secondarily obſerue that there were in his dayes (as • ée now many in ours) that thought it a greuous S. Aug. diſpenſeth wyth vowes where daū ger is of fornication. ſinne, for a man to marry after hys vowe. And yet this opinion S. Auguſtine doth condemne.

Now let men admit this doctrine of S. Auguſtine, and I wil require no more. And if they will condemne me, then let them alſo condemne S. Auguſtine, for I haue learned it of hym. Alſo bleſſed S. Ambroſe, writeth of virginitie in this maner: Chaſtitie of body ought to bée deſired of vs. The which thyng I doe geue for a coūſell, and doe not commaūde it imperiouſly. For virginitie is a thyng alonely, Ambr • . 32. queſt. cap. 1. Integritas. that ought to bée counſayled, but not to bée commaunded, it is rather a thyng of voluntary will, then of a precept. &c. Note how S. Ambroſe teacheth, how that virginitie ought not to bée required, as vnder a precept. Wherfore it muſt néedes folow, that the Popes doctrine is vnlawfull, whē hée commaundeth, that no man ſhall bée a Prieſt, except hée vow chaſtitie. For • ere the Pope compelleth men vnder a colour, for to vow chaſtitie. As for an example.

It chaunceth me to méete by the way a théef, the which ſayth vnto me. Thou ſhalt not goe ouer y• bridge, except thou wilt deliuer me thy purſe. Now is it of trueth, that I may chooſe whether I will goe ouer the bridge or not, but yet this man doth violence, for cōpellyng mee either to goe backe agayne, or els to loſe my purſe, if that I will goe ouer. And I doubt not, but Vowes that haue vnlawfull conditions are not to bee obſerued. the kynges lawe will both condemne hym for doyng violence, and alſo take him for a théefe. So likewiſe the pope doth wrong, when hée ſayth, I ſhall not bée a prieſt, except that I firſt vow chaſtitie. I ſay, that this condition is vnlawfull, and it is wrongfully done, to bynde me to any thyng vnder any condition, that God hath left frée to me. Moreouer, our M. Chriſt did not require that condition of hys prieſts. Wherfore it muſt néedes folow, that it is not a thyng, that of neceſſitie belongeth to Prieſthode.

Alſo S. Hierome approoueth this Hi • . d. 37. cap. Legan • . doctrine of mine, ſaying: Let biſhops, and prieſtes read this thyng (hée ſpeaketh agaynſt miſpendyng of goodes, that is offered to helpe poore men with) the which doth teach their children prophane letters, and maketh them to read commedies, and to ſing baudy ſonges of ieſters, and theſe children they finde of the charges of the church. &c. Obſerue this y• S. Hierom ſpeaketh here of Byſhops, and prieſts children, the whiche they could not haue, if they were vnmaryed. For it is not to bée ſuppoſed, that S. Hie • ome ſpeaketh of baſtardes, or of whores children, for then hée would haue vſed other wordes. So that good reader, it is cleare, after the doctrine of holy Doctours, that it is lawful for Prieſtes to haue wiues, and ſpecially if they can not lyue ſole.

But now will we goe farther, and ſée what holy councels hath ordeined in this cauſe. The trueth is that y• deuill hath of long tyme harped on this ſtryng, to ſorbyd Prieſtes Matrimony. Not for any deuotion, that hée had to virginitie, for hée knew well men could not kéepe it, farther then theyr gifts were: but alonely that hée might lay a ſnare for mens ſoules, and alſo bryng the holy inſtitution, and ordinaunce of God into a contempt, and a deſpiſing. But God hath alwayes of hys infinite mercy, ſtyrred vp ſome good man to reſiſte hym. We doe read in authenticall ſtoryes, that in the coū cell of Nicene, certeine men went about to haue pri • ated Prieſtes from their wyues. But almighty God dyd l • t them. The woordes of the ſtoryes bée theſe. The Councell of Nicene, The holy Councell. willyng to reforme the lyfe of men, dyd ſet certayne lawes, the which we call Canones: among the whiche, certayne Ex tripertita hiſtoria▪ Diſt. xxxi. ca. Nicena. men would haue had a lawe to hée brought in, that Byſhops, prieſts, Deacons, and Subdeacons, ſhould not lye with their wyues, which they had maryed, before theyr conſecratiō. But Paphnutius a confeſſour, dyd withſtand them and ſayd, that theyr mariage was honorable, and it was pure chaſtitie for thē to lye with theyr wyues. So that the Coūcell was perſuaded, not to make any ſuch law, affirmyng it for to bée a greuous occaſion both vnto them, & alſo vnto their wyues of fornication. And this thyng dyd Paphnutius, though that hée hym ſelfe was vnmaryed. The Councell dyd alowe this ſentence. So that nothyng was decréed, as cōcernyng this thyng: but euery man was left vnto hys freewill, and not bounde of any neceſſitie. &c.

Here is to bée noted, that this holy Coūcell dyd not recken it an vnpure▪ or a filthye thyng, for a Byſhop, or a The Councell of Nicen • dyd not thinke it an vnmeete thing for a Byſhop to haue a wife. Prieſt, to cōpany with his wyfe. But they doe graūt, that it is a pure, and a cleane chaſtitie for a Prieſt to company with his wife. The which is clearely agaynſt y• Pope. For hée ſayth, that it is fleſhly, and carnall, and that their handes bée defiled, and they made vnworthy thereby, to handle the bleſſed Sacramentes. But here will bee ſayd that theſe mē had wyues before theyr conſecration, the whiche thyng they will alſo graunt, that a maryed man may bée choſen a Byſhop, & alſo kéepe his wife afterward. But hée may not marry after hys cōſecration, that had no wyfe before.

To this I aunſwere, that it is no lawfull ſolution, thus to ſay. For if it bée lawfull for a mā to kéepe his wyfe after his Prieſthode? why ſhall it not bée as lawfull for hym to take a wyfe after hys cōſecration? What thyng is there in hys matrimony, that is made after hys conſecration, that was not in his matrimony before hys conſecration? Or for what cauſe dyd hée take a wyfe before hys conſecration? If hée dyd it to auoyde fornication, then is hée now much more bound to take a wyfe then before: for it becommeth hym a great deale worſe to lyue in fornication, after hys conſecratiō, then hée dyd before. But theſe mē that maketh this lighte ſolution, doe not hādle this matter truely before God. For it is not their meanyng, that maryed men ſhould either bée Byſhops, or Prieſtes. For let them ſhew me in The Pop • will not ſuffer that maryed mē ſhal • e choſen Byſhops. all their chronicles, that euer any maryed man was choſen to bée a byſhop▪ ſince they had made lawes, that Prieſtes ſhould haue no wyues, and then I wil beléeue them: But alonely they ſéeke an e • aſion, how to defende the matter by. For I dare ſay, if any man ſhould goe aboute to chuſe a maried man to bée a byſhop, or els a perſon, they would thinke hée were mad. In ſo much that ſome of them hath ſayd, that mariage was ſo vnlawfull Di • t. xx • i. ca. O •… in • . for Pieſtes, that they haue fayned, y• • olye Apoſtles for to forſake their wiues, after their election. How ſtā deth theſe two togeathers? that maryed men may bée biſhops, I feare me If maryed men may be Byſhops, then ſecond brethren ſhall no longer bee beggers. the byſhoprickes will ſoone bée gotten out of their handes, and moſt parte alſo of all benefices. Wherefore I woulde counſell them rather to graunt that Prieſtes myght haue wiues, then for maried men to bée made byſhops.

Furthermore marke, that the holy counſell made no lawe, whether y• Prieſt ſhould marry after their conſe • ration or not. Wherefore it muſt néedes bée taken away of them as frée and an indifferēt thing, for a prieſt to marry after his cōſecratiō or not. For if they had reckened it vnlawfull for hym to marry, then would they haue forbidden it. For the counſell was gathered for to reforme thoſe thinges y• were a •… ſſe, as the text ſaith clearely. Moreouer, if it had chaunced then a prieſt to haue maried after his conſecration, hee had not offended, for there was no lawe at that day, that did forbyd hym. Therefore, it is now no neceſſary artycle.

If men will not bée content with theſe auctorities: yet ſomewhat to ſatiſfye them, I will bringe them an other lawe, which the Papiſtes calleth Canon Apoſtolorum, the wordes bée Canon Apoſt. theſe. If any man doth teach, that a Prieſt by y• reaſon of his order ought to forſake his wyfe, curſed bée hée. &c. Marke of this lawe, that for colour of holines, no mā ought to forſake their wyues. Wherefore it muſt néedes folowe, that for prieſts to marry wiues after their conſecration is not againſt their holynes. Note alſo, that the text ſayth: how Prieſts had wiues of their owne, and went not a borowing, as they doe now. We reade in the counſell Conſilium Gangrens. Canon. 4. of Gangrens, how they made this decrée. If any man doth iudge or condemne a Prieſt that is maried, that hée may not, by the reaſon of his mariage doe ſacrifyce, but will abſtayne from his maſſe by the reaſon thereof, curſed bée hée. &c. Fyrſt you ſhall know the occaſion wherfore this counſell was gathered.

There was a certayne heretyke called Euſtachius, the which dyd among Euſtachius, Hereticus. all other hereſyes teach, that no mari • d man could be ſaued. Alſo be taught that Prieſts, which dyd marry, ought for to bée deſpiſed, and in no wiſe for to handle the bleſſed ſacramentes.

Againſt this heretick, is this decrée made. Now let euery mā iudge what diuerſitie is betwéene this heretyke, and the Popes doctrine. This heretyke ſayth, that mariage is vnpure, & vncleane, and that a maryed Prieſt may not touch the ſacramentes. The ſelfe and the ſame doctrine ſayth the Pope in diuers places: and eſpecially in a chapter, y• beginneth wt Nullum. Diſt. 2 • . Where hée ſayth, that no byſhop ſhall pre ume to conſecrate any Deacon, except hée will fyrſt vow chaſtitie. For no man ought to bée admitted (ſayth hée) to ſerue at the aulter, except his chaſtitie bée fyrſt knowen.

Alſo in an other chapter hée ſayth, Diſt. 28. 〈◊〉 . De • ernimus. They that eyther kéepe whores, or els marry wiues, ſhalbe priuated of their benefices. For they are vnworthy for to bée in the temple of God, & to touch the holy veſſels of the Church, that doth vſe them ſelues in ſuch vncleanenes, ſayth hée. What is condemning Sauyng the Pope, & Euſtachius. of matrymony, if this bée not? Hée cō pareth whordome, and matrymony to bée like cleane, the which did neuer none heretyke. The Pope goeth further, Diſt. 28. Diſt▪ 28. c. Aſſumi, & pr • teria. and ſayth: No man may bée eyther Prieſt, or Deacon, that is maryed, except they will promiſe to forſake their wiues. &c. Theſe lawes make againſt them that ſay, how that maryed men may bée Prieſtes. The ſame Dist. 31. ca. ſac • rdotib •• • piſcopi. Tenere cos. Si laicus. thyng doth the Pope alſo confyrme in dyuers other places of his lawe, hauing none other cauſe why, but only becauſe (as hée ſayth) Prieſtes muſt bée pure, and cleane. This ſame cauſe had alſo Euſtachius. For he reckened as the Pope doth, how maryage, was vnpure, and vncleane, and dyd therefore forbyd Prieſts to marry. Yea in our dayes, I dare ſay, that no man forbiddeth Prieſts to marry, but only they that reckē mariage vncleane. But let • s goe farther, and ſée what holy counſels haue decréed, as conſerning Prieſtes matrimony.

We doe reade in a counſell, that is called the ſyxt Sinod, theſe words: 6. Sinodus. Conſidering yt it is decréed amongeſt the lawes made by thē of Rome, that no deacon, nor Prieſt, ſhall company with their wiues. Therefore we not withſtanding that decrée, folowing yt rules of the Apoſtles, and the conſtitutions of holy men, wyll, that from thys day forth, maryage ſhal bée lawfull, in no wyſe diſſoluyng the matrimony betwéene them & their wiues, nor depriuing thē of their familiarity in time conuenient. Whoſoeuer therfore ſhall bee founde able of the order This Coū cell doth fully eſtabliſh and cōfirme the mariage of Prieſts. of Deacon, Subdeacon, or of Prieſthoode, wée wyll that no ſuch men bée prohibited to aſcende the dignities aforeſayd, for the cohabitation of their wyues: Nor that they bée conſtrained at the receite of theyr orders, to profeſſe chaſtitie, or to abſtayne from the company of their lawfull wyues.

It foloweth, if any man preſume therfore agaynſt the Canons of the Apoſtles to depriue Prieſtes, or Deacons from the copulation and felowſhip of theyr lawfull wyues, let ſuch a man bée depoſed. Semblably, both prieſts and Deacons, which putteth away their wyues vnder the colour of holynes, let them bée excommunicated. But if they continue in the ſame, let them bée depoſed.

Note how thys counſell doth condemne by name the Popes decrée, which hath commaunded ſpirituall men to forſake their wyues. And in thys is alſo to bée obſerued, that the euaſion of the Papiſtes, when they ſay, that marryed mē may be prieſts, is a falſe lye. For the Pope and they dyd neuer admit that, as this counſell witneſſeth, but alonely that they are driuen to a narrow exigent, by yt violence of our argumentes, & they haue none other euaſion to delude the people by. Wherefore they bée compelled to helpe themſelues with ſuch a lye. For here is it playnely in thys Counſell declared, how the Pope, & they haue prohibited thoſe Prieſtes yt were marryed, to cōpany with their wyues, and would not admit them to myniſter, béefore they had forſaken their wiues.

Farthermore, note how that thys counſell doth alleadge for them, the The popes doctrine is condemned by a Councell. rules of the holy Apoſtles, and the cō ſtitutions of bleſſed men. What Chriſten man wyll nowe ſet hym ſelfe agaynſt thys holy counſell, the which hath ſo good auctoritie for it? Afterwarde it is to bée marked, how that this counſell doth commaunde, that no man ſhall vowe chaſtitie, whē hée ſhall bée conſecrated, the which thing is clearely agaynſt the Pope, that cō pelleth all hys prieſtes to vowe chaſtitie, béefore they bée ſacred.

Now let euery Chriſten mā iudge whether it bée better, or ſurer to follow the Pope hauing none auctoritie for hym, and béeyng alſo but one mā: then to follow thys holy Counſel, hauyng for it the auctoritie of the holy Apoſtles, and of other bleſſed men.

Finally, marke how that this bleſſed counſell doth depoſe all thoſe that doth priuate Prieſtes from the companye of a lawfull wyfe. Out of the which doth follow, that the Pope, & all hys adherentes bée ipſo iur • depoſed. And if they re •… their errour, they bée excōmunicated. Wherfore I conclude out of this counſell, that Prieſtes may lawfully haue wiues. Wée haue alſo euen there theſe wordes. It is open that neither Diſt. xxviij c. Diaconi. Deacons, nor ſubdeacons, ought to bée forbidden from maryage. &c. If thys bée not playne? I can not tell Diſt. xxviij. ca. de Siracuſ. what is playne. Wherfore Gracianus concludeth, that whether hée bée Prieſt, Deacon, ſubdeacon, hée may lawfully vſe matrimony. If men will not bée content wyth theſe ſayinges, I can not tell what will ſatiſfie them. Reaſonable men ought not to fight both agaynſt God and man. But yet let vs goe farther, and ſée what the Popes lawe ſayth more.

Innocent the thirde writeth in his De vita & honeſt. cloricorum. decretalles, on thys maner: Thoſe Prieſtes, that after the maner of the countrey, hath not forſaken the coniunctiō of maryage, if they doe breake their wedlocke, ought greuouſly to bée puniſhed, ſéeyng that they may vſe lawfully matrimony. Marke how that this was the maner of certayne countryes, that Prieſtes might mary. Therefore it muſt néedes follow, that Prieſtes matrimony is not forbidden by Gods lawe. And if it bée not forbidden • p Gods lawe? what charitie is in the Pope to compell mē ſo violently vnto the thyng, yt which God hath not bounde thē to. Is it not a cruell thyng for the Pope to burne a man as an hereticke, becauſe that hée kéepeth not his commanndement and lyueth not in open whoredome? Why doth hée not commaunde hym as well neyther to hunger, nor yet to thyrſt? And if hée eyther hunger, or thyrſt, why doth hée not forbid hym to eate and to drinke? It is as much in our power to vowe chaſtitie, and to kéepe it, if wée haue not the gift of God, as it is to vowe that wée wyll neyther hunger nor thyrſt: for they are both inclinations of nature, implanted of God. For as Cicero ſayth, and alſo the Emperour in hys lawe: Cicero. lib. i. officiorū. Iustinianus lib. i. cap. Ius naturale. wée are naturally inclined vnto the coniunction that is in matrimony, for cauſe of propagation. And it is as much in our handes, neyther to hunger nor to thyrſt, as it is to chaunge this naturall inclination. And as wée It is implanted in nature to marry, if Gods gift doe not chaūge our nature. when wée are hungry and thirſty, cā not abſtayne from eatyng and drinking: no more can wée kéepe our chaſtitie (notwythſtanding our vowe) if God haue not geuen vs the gyft. Mē may here pleaſe ſomthyng thēſelues, and ſtand in theyr owne conſeyte, & ſay how they can inuent many remedies to kéepe their chaſtitie by.

But I dare ſay, they woulde not for all the clothes that belongeth to their backes, that the purenes, and cleannes of their hartes were writtē in great letters, & ſet vp on yt church dore. Wherfore I woulde deſire mē to bée contented, and to ſet aſide all hipocriſie, and ſpeake the trueth, as it is written in theyr hartes: for God wyll not bée deceaued, nor yet mocked. And doubtles, if I coulde not ſhewe infinite examples, how that Prieſtes neyther doe, nor yet cā kéepe theyr chaſtitie, mē myght well blame mée for mouyng thys article. But now ſéeyng that theyr lyuyng doth teſtifie my doctrine, and that to yt great offence and ſclaunder of Chriſtes holy Church, and alſo to the great rebuke and ſhame of many a good mans childe: yea finally to the dampnation of many a deare ſoule: Mée thynke men ought to bée contēt and to thāke mée for takyng of ſo great labours, for deliueraunce of theyr ſoules, and alſo for mayntenaūce of honeſty, and and good morall vertue, according to Gods lawe, and mans lawe.

But let vs procéede farther to Magiſter Sē tentiaru • . lib. ij. Dist. 〈◊〉 . prooue thys matter. The maiſter of the ſentēces, wryteth on thys maner: Our weakenes is prone to fall into filthynes, but it is helped wyth honeſt maryage. And the thyng that is vnto whole men an offēce, is vnto ſicke mē a remedy. Marke how the M. of the Sentences ſayth, that wée are ready to fall into filthynes? And how that maryage is an honeſt remedy? How can men then after theyr owne learning condemne mariage, as no honeſt thyng? ſéeyng that theyr owne Clarkes cauleth it honeſt? Moreouer the mayſter of the Sentēces will, that both perfect and vnperfect may vſe this honeſt thyng: for to the firſt it is an offēce, & to the other it is a neceſſary remedy. Ieſus how woulde men cry agaynſt vs poore men, if they had halfe ſo much againſt vs, as wée haue agaynſt them. But our Lorde ſende them hys grace, and moliſie theyr hartes. Amen.

We haue alſo in the Popes law a Ext. de 〈◊〉 Preſ cap ad preſentiam. Ʋen • ēs. Propoſuit. 〈◊〉 tranſmiſſa. title, De filijs Presbyterorum, in the which there bée many chapters written to the Byſhops of Englande, as concernyng Prieſtes children. Wherfore it is to hée ſuppoſed, that Prieſts had then wyues. And if they had thē, why may they not now? By what authoritie are our Prieſts now more compelled then they were? Haue our Prieſtes nowe more articles of theyr fayth then they had? But yet here wil bée ſayd, that the Popes law ſpeaketh of baſtardes, and not of lawfull children. Mée thynketh that this ſame is not charitably aunſwered, for here they doe accuſe of fornication many an honeſt Prieſt, agaynſt whom they haue alonely but a light ſuppoſition. For they that made this aunſwere, knew not thoſe men, nor yet theyr lyuyng. And the text ſpeaketh but of Prieſtes children, & not of baſtardes.

Farthermore by this ſolution is 〈…〉 not 〈…〉 de 〈◊〉 holy 〈◊〉 as they doe that graunt thē 〈…〉 baſtardes. many an honeſt man defamed, for to • ée a baſta • d, the whiche is an euill name, and me thinke vncharitably layd by theſe men vnto their charges. Wherefore note, that theſe men doth ſore defame prieſthode, & that agaynſt the order of charitie, that had rather graunt all theſe Prieſtes, that the law ſpeaketh of (which is no ſmall nōber) for to bée breakers of theyr vow, and to bée open whoremaiſters, yea, and alſo theyr children to bée baſtardes, rather then they would graūt that thoſe Prieſtes had lawfull wyues. The which were neither agaynſt honeſty, nor yet the order of prieſthode. Wherfore if I ſhoulde thus haue defamed Prieſtes, & theyr children, men would • ore haue beene greued with me: yea I am afrayde, that ſome men will bée diſpleaſed with me, alonely bycauſe I doe write agaynſt thoſe prieſtes, whō I know of ſurety to bée naught, if hauyng of children can teſtifie it.

But what will they ſay to yt popes law in the ſame place, whoſe wordes bée theſe. Thou doeſt aſke of vs (ſaith Extra. lib. i de fi •… s preſbyterum. c. Ad 〈◊〉 . the Pope, to the Byſhop of Caſſell) whether that theſe men, that hath Prieſtes to theyr fathers, may bée promoted to holy orders or not, if they hée of good, and honeſt de •… our, & well learned. To this we aunſwere (ſayth the Pope) that if they bée gottē of lawfull marriage, & there bée none other Canonicall impediment, then may they lawfully bée promoted vnto holy orders, and may enioy that ſame benefice, which their fathers had before. &c.

This no mā cā not deny, but yt law ſpeaketh of Prieſtes children, yt were gotten in lawfull matrimony. Wherfore it muſt néedes follow, yt Prieſtes were then maryed: yea, and the lawe calleth theyr marriage lawfull, which muſt alſo bée noted: ſo yt men may ſée that this doctrine of myne is no new thyng, but it is elder then theyr law.

Alſo in that ſame title, the Pope ſayth, we haue vnderſtanded, that N. borne, and gotten in Prieſthode of a Ibidem. cap. Litteras. lawfull wife, hath alwayes had an affection to ſerue God in the office of a ſpirituall man. &c. Here note, that the Pope ſpeaketh of Prieſtes children: yea, and of them that were gotten in lawfull marriage, and not in fornication. Wherfore the Pope ſuppoſeth, that Prieſtes may haue a lawfull matrimony. And therfore mee thinketh, that when men finde in the law, mention made of Prieſtes children, they ſhould rather ſuppoſe them to bée gotten in matrimony, then in fornicatiō, both for the honeſty of the father, mother, and alſo of the childe: ſpecially ſéeyng yt Prieſtes had wyues in thoſe dayes. And it ſtādeth alſo more with honeſty of Prieſthode, to graunt that they had wyues, rather then whores.

Now let vs ſée what the Emperours Imperator Conſtan. lege. Omnis • a Ad perangariam. Codice de Epiſ. & ele. lawe ſayth to Prieſtes wyues. We will (ſayth hée) that all maner of ſpirituall men ſhal haue this prerogatiue, that theyr wyues, and their children, and their ſeruauntes, that is for to ſay, both male, and female, ſhall bée frée from an homage, whiche is called Perāgariam. Here is to bée noted, that the Emperour doth not alonely admit Prieſtes matrimony, but alſo hée honoreth it with a priuilege, & a prerogatiue, the whiche hée would not haue done, if hée had iudged their matrimony vnlawfull. Wherefore men may ſée, if they will, how indifferent our forefathers hath béene vnto this holy ſtate of matrimony. And it wold not become vs euill, if we learned of them better to iudge of theſe thyngs, that God our maker hath both inſtituted and ſanctified.

Now good reader haue I prooued this article by Gods holy word, by the ſayinges of Doctours, by the authoritie of Councels, & by ſome certaine lawes, both Emperiall, and Popiſh. Wherfore now wil I goe farther vnto the hyſtories, and prooue this thing by examples, and practiſe of holy mē.

Firſt, we haue ſhe example of bleſſed S. Peter, the which had doubtles a wyfe, as it may bée prooued by Mathew, which ſayth: Quod ſocrus Petri Math. 8. tenebatur magnis febribus. Peters wyues mother had a gret agew. Now, if Peter had a wife, as this text is clere, what thyng ſhould forbyd our prieſts mariage? I thinke they are not boūde S. Peter had a wife. to more chaſtitie, then Peter was? Nor it will not helpe to ſay, that hée forſoke his wife after his calling. For the Scripture here ſpeaketh of Peters wyues mother. Why doe they not as well take hys wyues mothers name awaye, as they take away hys wife? But I haue aunſwered to this reaſon largely inough before.

Alſo Philippe the Euangeliſt, had thrée daughters, the whiche hée could Actes. 11. not haue bad, if that hée had had no Philip the Euangeliſt was marryed. wyfe: for I thinke there is no good mā that will reckē them to bée baſtardes, and whores children. Neither it can helpe, to ſaye, that theſe children were borne before hys electiō, for this is but a ſimple ſaying, and no probatiō. And it is not inough to ſay, ſéeyng that men will haue it for ſo neceſſary an article: but men muſt alſo prooue it by open Scriptures. For els I may ſaye by as good authoritie, that theſe daughters were borne after hys election, as other mē ſay, how they were borne before hys election. And I haue better ſuppoſition for me out of the texte, then they haue: for they are not called Philips daughters alonely, but Philippe the Euangeliſt daughters. Wherfore they may by a good reaſon ſay, they were not Philippes daughters, as they may ſay, that their father was none Euangeliſt.

We doe read in Tripertita Hiſtoria theſe wordes: All Prieſtes in the orientall Ex tripertita hiſtoria. lib. 9. cap. xxxviij. Church doth abſtayne with a frée will, & of no neceſſitie frō wyues. For many of them, in tyme whē they bée byſhops, haue had of their lawful wiues chlidrē. Note how this hiſtory declareth clearely, that prieſtes in the orientall Church were not compelled to vowe chaſtitie. Secondarily yt hiſtory cauleth prieſtes wiues lawfull wiues. And alſo how the byſhops had childrē, after their conſecration. Now doth all learned men know, that the orientall Church receiueth their maners nerer of the Apoſtles then we.

Wherefore it is to bée preſuppoſed that theſe men tooke their cuſtome of marryage, of the holy Apoſtels. And at the leaſt wiſe, it muſt followe, that if their prieſtes may haue wiues lawfully, that then our prieſtes may haue alſo. For God hath layde none other burthen on our Prieſtes neckes, thē hée had on theirs.

Moreouer we doe reade in Eccleſiaſtica Li. iiij. ca. xxiij. Hiſtoria, that Penitus byſhop of a citie called Gnoſeos, would haue made a decrée, yt prieſtes ſhould haue Penitus. Dioniſius. vowed chaſtitie. But Dioniſius Byſhop of Chorinth, wrote agaynſt hym and required hym, that hée would not lay no neceſſitie of compulſed chaſtity in other mens neckes. Penitus folowed his counſell. Here you may ſée, yt the deuell hath béene of long tyme aboute to bring in this ſnare for prieſts but God hath reſiſted hym.

We haue alſo in the ſame hiſtorye, Li▪ iij. ca. xxx. agaynſt thoſe men, that did deſpiſe mariage, a goodly ſaying which is this what will they reproue the Apoſtles? Peter, and Philip had wiues, and did alſo geue their daughters to mariage. In ſo much as S. Peter did crye vnto A playne place to prooue that Peter had a wife. his wyfe, when ſhée ſhould bée led vnto her paſſion, and called her by her name, and ſayde vnto her: Oh deare wyfe, remember our Lord. Heare is it cleare, that Péeter had a wife. And heare is alſo againſt them that ſayth, how yt Peter forſoke his wife, which is here proued a falſe lye.

Moreouer, Spiridon the byſhop of Ibi. li. x. c • . v. Cipres, hauing the gift of prophecye, had alſo a daughter, whoſe name was called Irenem, which after her faithfull ſeruice dyed a vergin. Heare is it cleare, yt this holy man had a daughter, which hée could not haue, if hée had had no wife. Farthermore we do Eccle. hiſt. li. v. cap. xxiiij. reade, that Policrates, byſhop of Epheſum, doth ſhew, that ſeuen of his parentes lynially were biſhops in order before hym, and hée hym ſelfe was the eyght. Now coulde not this bée, that his fathers from the ſeuenth Policrates. Epheſ. Epiſ. degrée could haue béene byſhops, if biſhops had had no wiues, for the text is cleare of his fathers, and not of his kynſmen. Mée thinke this is a cleare example, & ſufficient to proue as great a matter as this is if men would bée content, and ſatiſfied with reaſon.

¶ Ex damaſo Papa, ad Hieronimum, ex Platina, & Nauclero.

BVt let vs goe farther, and ſée, how many Popes haue béene prieſtes children, that this matter may bée opened by them, and that Popes them ſelues may be witnes of this doctrine

Fyrſt is there Siluerius, pope, the which had a byſhop to his father called Siluerius Papa. Ormiſda. This Siluerius lyued about the yeare of our Lord. 524.

Pope Felix, the third of that name Felix. iij. was yt ſonne of Felix, prieſt of Rome. This man lyued about the yeare of our Lord. 474.

Pope Deus dedit, was the ſonne Deus dedit. of Stephane the ſubdeacon, which lyued about the yeare of our Lord. 623.

Pope Theodorus, was the ſonne Theodorus. i of Theodore byſhop of Hieruſalem. This man lyued about the yeare of our Lord. 634.

Hadrian, yt ſecōd was the ſonne of Hadrianus. ij. Thalare, the byſhop. This man lyued about the yeare of our Lord. 873.

Pope Iohn, the xv. of that name, was yt ſonne of prieſt Leo, This man Iohānes. xv. lyued aboute the yeare of our Lorde. 984.

Pope Agapitus, the fyrſt of that name, had a prieſt to his father called Agapitus. i. Gordianus, hée lyued about the year of our Lord. 534.

Pope Siluerius, had a father called Siluerius. Siluerius. a byſhop of Rome, This man liued about the yeare of our lord 544.

Pope Boniface, the fyrſt of yt name Bonifacius. i. was ſonne to Iucundus prieſt.

Pope Oſius, was yt ſonne of Stephan the ſubdeacon. Oſius.

Pope Gelaſius, the fyrſt, had a byſhop to his father called Valenus anno Gelaſius. i. Domini. 484.

Iohn the. x. pope of yt name, was ſonne to pope Surgius, about the yere Iohannes. x. of our Lord. 924.

All theſe, & a great many more (as the Popes lawe teſtifieth) were the Diſt. •… i▪ ca. Oſius. children of ſubdeacons, deacons, and Prieſtes, and haue borne rule in the Church of Rome. Wherefore I meruayle very fore, that men doe recken it ſo new learning, that prieſts ſhould haue wiues, ſéeing, that it ſtandeth with Gods holy word, with the ſaying of the olde doctours, with the determination of counſels, with yt Emperours lawe, and alſo with yt Popes olde decrées.

Moreouer, Chriſtes holy Apoſtels, and many other holy men, ſince their dayes, haue liued in the holy eſtate of matrymony. Finally, there hath been many holy men, and alſo holy women borne in the wedlocke of Prieſtes.

By what reaſō now can, or wil mē damne all theſe thynges, that bée of ſo great auctoritie? If men wyll heare neyther God nor mā, nor yet no good reaſon, what néede men then ſo much to ſpeake of learning? ſéeing that they wyll heare nothyng, but that they alonely iudge good? Truely this is a great high minde of mē, thus wrongfully to condemne other men for heretikes, hauyng ſo good learnyng for them: and yet they themſelues are grounded onely of their owne ſenſuall mynde, hauyng no learnyng, nor reaſon for them. But I wyll put this matter to Gods iudgement. And let not men doubt (if they béeléeue there is a God) but that God wyll bée a reuenger of ſuch wrongfull violence, as men doe vſe in thys caſe, both agaynſt hym and agaynſt all his bleſſed company of Saintes. But yet for to doe men pleaſure, and that they myght bée perſwaded if it were poſſible, I will declare vnto them, how yt wée doe finde old monuments, teſtifiyng clearely, that prieſts were in peaceable poſſeſſiō of matrimony, & their childrē gottē in that ſame matrimony were admitted to ſpiritual benefices.

In the tyme of Pope Alexander yt thirde, there was a controuerſie for the patronage of a benefice betwéene the pryor of Plimptō in Deuenſhyre, and one Iohn de Ʋalletorda. Now were there deputed iudges, Rychard Archbyſhop of Caunterbury, & Roger Byſhop of Wyncheſter, béefore whome the pryor of Plympton prooued his patronage, by the reaſon that hée was in poſſeſſion, and had géeuen it vnto diuers perſons. Fyrſt (hée ſayth) there was a Prieſt of Plymptō called Alpheghe, which had by yt gyft of the pryor of Plympton, the benefice of Sutton, which is now called Plymmouth. This Alpheghe had a ſonne cauled Sadda, which had alſo the benefice after hys father. And after Sadda, was there an other prieſt cauled Alnodus, which had the benefice likewyſe. This Alnodus had a ſonne called Robert Dunpruſt, which after the diſceaſe of his father Alnode had alſo the ſame benefice. And after thys Robert Dunpru • t, William Bacon hys ſonne, enioyed the benefice lykewyſe. Here men may ſee, that it is neyther ſo new learnyng, nor yet ſo long agoe ſince prieſtes had lawful wyues.

Moreouer, I reade in our owne Chronicles, that in the tyme of kyng Croni▪ Fa • i. Henry the iij. which raygned yt yeare of our Lord 1101. prieſtes myght lawfully marry wiues, in ſo much yt Anſeline than Archbyſhop of Caunterbury in a Seane that hée helde at London, did make a decrée, yt prieſtes ſhould forſake their wiues, the which was both agaynſt Gods lawe, and mans. For the texte of our Mayſter Chriſt is cleare. Quos deus coniunxit, Homo non ſeperet. Marke theſe two wordes, Deus, and Homo. And howe much the one paſſeth the other.

Farthermore, the Pope hymſelfe hath not greatly regarded Prieſtes chaſtitie, if hée myght get any money for diſpenſations, in the which thyng hée coulde not haue diſpēſed, if it had béene of Gods lawe. And if it bée but but mans lawe, what charitie is in the Pope to compell men ſo ſore to kéepe it, ſéeyng that it is ſo great daū ger vnto prieſtes, and that ſo many ſoules béene loſt thorough it? Yea, what tyranny is in hym, thus cruelly to kill men for breakyng alonely of hys commaundement, the which is not in their power to kéepe? To our purpoſe, the Pope hath often tymes diſpenſed both wyth Prieſtes, and religious men for their vowe, & hath géeuen them licence to marry.

It is not vnknowen to many men Abbot Sā • te of Readyng. that there was an Abbot of Reading, whom men for his perfecte lyuinge, called Abbot Sancte. This man béeyng in daunger of a certayne diſeaſe, Prieſtes hath maryed after their prieſthode. by the reaſon hée had no wyfe, ſente vnto the pope, deſiring hym to diſpenſe wyth hym for hys vowe, and yt pope diſpenſed wyth hym, and gaue hym licence to marry a wyfe, but vnder a condition that it ſhoulde bée ſecretly done, and not In facie eccleſie. By this men may ſée, that the Pope himſelf holdeth not ſo much of prieſts chaſtitie: for then hée woulde not regarde more money, then it. And if the pope may diſpence wyth thys Abbot for auoyding of a diſeaſe corporall: how much more ought hée now to diſpenſe with prieſtes: ſéeing there bée ſo many ſoules in daunger? Yea, and alſo the order of prieſthoode is ſore defamed and ſclaundered, by the reaſō that prieſtes hath no wyues.

Moreouer, wée doe reade, that N •… generatione. xl. pope Celeſtine the third, did diſpenſe with a Nunne, whoſe name was cauled Conſtatia, Kyng Rogers daughter of Cecyll, and gaue her licence to Cranſius. Canutus was ſeuen yeares a Monke ¶ Iuniacenſis, and yet the Pope diſpenſeth with hym to marry a wife. marry with Henry yt Emperour, the ſixt of that name. This was about yt yeare of our Lorde. 1186. So that mē may perceaue how the pope doth not greatly regarde the vowe of hys ſpiritualtie, if any thing may bée gotten, to pay for a diſpenſation. And it wil not helpe to ſay, that the pope did diſpenſe with this woman for a common wealth. For the ſtories maketh mention that the pope diſpēſed with him vnder a cōdition, that hée ſhould paye hym a yearely pencion for the kyngdome of Cecyll, and ſhould recouer it of his owne charges, out of the handes of Tancredus, which was then in poſſeſſion of it. And béecauſe that hée myght haue the better title to the kyngdome, hée gaue hym the onely daughter of Cecill. So that yt pope did it not for a common wealth, but for his owne lucre. But now graunt that it were for▪ a common wealth, therefore, firſt it was not Gods commaundemēt, that prieſtes ſhould liue ſole. For gods word géeueth no place to no common wealth. And if y• pope did then diſpence for a cōmō wealth? why doth hée not now diſpence for auoyding of fornication, in ſo many innumerable prieſtes? Doth not mē recken it for a common wealth to expell fornication, & all occaſions therevnto? But now there is no commō wealth to bée regarded, béecauſe there is no ſhyning golde offered. But at yt Mariage of Prieſtes is neither agaynſt Gods lawe nor mans lawe. leaſt wayes mée thinketh that prieſtes which marry, bée very farre from hereſie: for it is neyther agaynſt Gods lawe, nor yet agaynſt the common wealth.

Here were many examples to bée brought in, how the pope hath diſpenſed both with Monkes, Friers, and Nunnes, the which I will paſſe ouer, and will ſhe we as neare as I can out out of Chronicles, how lōg▪ it is, that the pope hath gone about to bryng in the vow of chaſtitie. Doctour Eckius doth ſay, that Calixtus primus dyd firſte make the ſtatute, that prieſtes ſhould vow chaſtitie, b • t that is falſe. For all Chronicles beareth witneſſe, that prieſtes had wyues in the Councell, of Nicene, the which was almoſt an hundreth yeares after Calixtus dayes. Wherfore it can not bée ſuppoſed, that yt ſtatute was made béefore the Councell of Nicene. But authenticall hyſtories doth make mention, that Nicholas the firſt, whiche was Nicholaus. 1 Byſhop of Rome, the yeare of our Lord 860. did goe about this thyng: but hée could not bryng it to paſſe by the reaſon of an holy man S. Huldericke, Epiſcopus Auguſtenſis, the which wrote a very ſharpe Epiſtle agaynſt hym, reproouyng hym ſore, bycauſe hée would compell prieſtes to vow chaſtitie. Hys woords bée theſe. Thou haſt not ſwarued a litle from diſcretion, yt where as thou oughteſt to haue counſayled prieſtes to chaſtitie, thou haſt with a Lordly violence compelled them to it. Is not this after the iudgement of all wiſe men, a Compelled chaſtitie is againſt the inſtitution of the Goſpell. great violence, whē that thou agaynſt the inſtitution of the Goſpell, and agaynſt ye decrée of the holy ghoſt, wilt compell men to obſerue thy priuate decrée? &c. Hée reciteth alſo agaynſt ye Byſhop of Rome all thoſe ſame ſcriptures, that I haue brought herein my booke of this matter, and al • o certain of the counſels, to that purpoſe, that I haue brought them. So that men ought not to thinke, that I am the firſt, that thus hath vnderſtande the Scriptures, nor yet the firſt, that hath ſpoken agaynſt prieſtes vowes.

Note alſo how this holy mā ſayth, that prieſts ought to bée admonyſhed, & counſelled to chaſtitie, but not compelled. For that (ſayth hée) is a great To compel Prieſtes to vowe chaſtitie that hath not yt gifte, is halfe brother vnto hereſie. violence, and agaynſt Chriſtes holy Goſpell, and yt bleſſed ſpirite of God. Theſe bée as vehement wordes as I haue ſpokē. For out of theſe woordes men may gather, that it is not farre from hereſie to compell prieſtes to vow chaſtitie. This holy man procéedeth farther with yt Biſhop of Rome, and telleth a fact of S. Gregory, the which went about to compell prieſtes to vow chaſtitie.

Vpon a day S. Gregory ſent vnto hys pondes for fiſh, and in the nettes A lamentable and horrible ſight. that they fiſhed withall, were brought vp aboue ſixe thouſand young childrens heades, the which thyng, when S. Gregory ſaw, ſtroke hym ſore to the hart, & hée was very heauy of that ſight, and perceyued anone, that hys decrée, that hée made for prieſter chaſtitie, was the occaſion of this great murther: In that that prieſtes could not lyue ſole, nor yet they durſt not auow theyr children, for feare of the decrée. And ſo for ſauegarde of theyr honeſty, they fell into a fearefull, and abhominable ſinne, to kyll theyr own children. And for this cauſe S. Gregory (ſayth this holy Byſhop) dyd reuoke hys decrée agayn, and did greattly O Lord God that our Byſhoppes woulde nowe bee ſo charitable. alow the ſaying of the Apoſtle: Iis better to marry then to burne. Addyng vnto it of hys owne: It is better to marry then to geue occaſion to murther.

Here note good reader, what a terrible, and a fearefully example this is? Is not this a piteous caſe, that ſo many thouſandes innocētes bée thus ſlayne? When ſhall the chaſtitie keepyng of all the prieſtes in the worlde bée an occaſion of ſo great goodnes, as the law of chaſtitie hath béene hereof miſchief? Alas is there no pyty in •… ēs hartes? that are nothyng moued, whē they read ſuch horrible factes in holy mens writyngs? Or doe men thinke, that there is no miſchief now in our dayes done, by the reaſon that prieſts are compelled to chaſtitie? If men thinke that there come any miſchiefe by the reaſon of it, how can men recken to auoyde Gods vengeaūce, that will ſo ſtifly and ſtrongly mayntayne the ſame?

I haue béene informed of credible perſons, the whiche if néede were, I could yet bryng foorth, that in a place of Religion within this fewe yeares, there was a religious man, that dyd A frute of chaſtitie. get a woman with child, the whiche woman was brought a bed in the brothers chamber of a fayre ſonne. This child was Chriſtened in the ſame chā ber, and as ſoone as it was chriſtened, hée brake the necke of it, and buryed it in the night, in the Churcheyarde. A horrible tale. This is the trueth, I cā prooue it. Is not this a terrible thyng? dooth not nature abhorre this? And yet men had rather here this abhominablenes, thē for to releaſe a litle of theyr own will. But oh Lorde God, howe ſtreightly ſhalt thou puniſh this?

It is not yet out of yt minde of mā, ſinnes yt an honeſt man loſt his daughter, by the reaſon that a prieſt defiled An other trabbe of yt ſame tree. her, the which (bycauſe hée would not bée diſhoneſted) kylled the mayde priuely, and afterwarde caſt her into a well. If men will not bée moued at this? and ſuch lyke other factes? I can not tell what will moue them?

I could recite a great many of abhominable, and deteſtable factes, if I were not more aſhamed to tell them, then prieſtes hath béene to doe them. Neither will I recite how ſhamefully that mens daughters, mens wyues, mens ſeruauntes hath béene, and are dayly caſt awaye, by the▪ reaſon that prieſtes are ſo hoate of courage, and can not kéepe theyr chaſtitie. Would it not abhorre a Chriſten mā, to heare tell of the innumerable baudes, that are made by yt reaſon yt prieſts cā not lyue chaſte? What a petious caſe is it to ſée ſo many young men caſt away? th •… whiche doth ſée dayly their maiſters vncleane liuyng? Here were many I will not ſpeake of the litle prety • oyes that folow Prieſtes in long doublets▪ and ſhort hoſen. thynges to bée recited, but honeſty compelleth me to paſſe thē ouer. But I thinke there is no good man, but hée will thinke as much in hym ſelfe, as I either would ſay, or can ſay.

I could tell, if If I would, the occaſion why yt thoſe Cardinals of Rome, which kéepeth whores, bée noted of the common people to bée of the beſt ſort of Cardinals? But I will paſſe it ouer. Neuertheles it gréeueth mée a lyttell, that I may not ſomewhat opē my hart. But this I promyſe them, if The chaſtitie of the court of Rome, frō the whiche God defend vs all. any of theſe proiectours of this fylthy chaſtitie doth take in hand to defende it agaynſt mée, I will not bée aſhamed to write • , that they haue not béene aſhamed to doe. Nor I will not kéepe ſecrete how certayne byſhops of England, and alſo of other countries doth let whores to ferme vnto prieſts. And all béecauſe they will not ſuffer them to marry. Yet heare will I tell you one prety tale.

There is a byſhop lyuyng at this ſame day in Germanye, which had M. ſpare me a little, to ſpeake but, one word more. néede of a great ſome of money (I could tell his name if I would) this byſhop called vnto hym a gentilman, a great frend of his, which ſmelled a littell of the new learning, ſo called. An hyſtory ſprong out of the chaſtitie of Prieſts. Ʋnto this mā hée made his complaint how that hee muſt néedes make ſhifte ſhortly for a great ſomme of money, deſyring hym both to helpe hym, and alſo of his counſell. This man ſayde vnto hym, if hée would folow his coū ſell, hée would ſhortly helpe him. The This man intended to declare to this holy father, what honeſtye was mayntayned by Prieſtes chaſtitie. byſhop was very glad, and graūted to folowe his counſell. Then ſayde the gentylman.

My Lord, your Lordſhip ſhall geue a ſtrayte commaundement, that all your Prieſtes within your dioceſe, ſhall put away their whores within this two monethes, vnder the payne of hereſye at the leaſt. After this, your Lordſhip ſhall ſend. ij. of your coūſellers, that bée knowen to bée greately in your fauour, to handle with the prieſtes, in their owne names, for to take vp thys matter, betwéene your Lordeſhip and them. But vnder this condition, that the prieſts ſhall graūt vnto them a certayne ſome of money and they ſhall promiſe the prieſtes, yt they will bring it to paſſe, that your Lordſhip (notwithſtāding your ſtrait commaundement) ſhall bée contented to ſuffer them to liue, as they haue done in tymes paſt, and after the olde cuſtome of the Church. The byſhop A prety practiſe to finde out a naughty concious Byſhop. was contented with this counſell, & incontinent gaue out yt commaundement, and afterward ſent out two of his beſt frendes, priuelye to treate with the Prieſtes in their names, but not in his. For hée woulde not bée knowen of it, becauſe hée had vowed chaſtitie.

But what thinke you, that theſe two mē did gather in this one byſhoppricke, within yt ſpace of ij. moneths? Ʋerely • xx. M. guyldens, the which money the byſhop receiued very deuoutly, and thought it not againſt the vowe of chaſtitie. What ſhall men ſay to theſe mens conſcience? that will not ſticke to burne a poore prieſt, that maryeth a wife? but yet, they will receyue. xx. M. guyldens to mayntayne open whoredome. O lord God thou knoweſt this, & yet doubtles thou ſuffereſt it. And all béecauſe they ſhould haue ſpace, and reſpite to amende, vnto which, God geue them grace. Amen.

But agayne to our purpoſe: men may perceaue that this holy byſhop Hulderyke was agaynſt the pope, & dyd alſo alowe my doctrine, and declare that S. Gregorie did repēt him Diſt. 〈◊〉 . ca. Ante trienium. of yt ſtatute yt hée had made for prieſts •… aſtitie. Wherefore I conclude here yet agayne, that Gods holy worde, olde doctours, holy counſelles, the Emperours lawe, olde decrées of the Church, the practice of the holy Apoſtels, the lyuing of holy men, Gods lawe, and mans lawe, nature & reaſon, doth alowe this article of myne. Wherefore I truſt no good nor reaſonable man, will withſtand mée, in this caſe.

There runneth a greate voyce of The world will lye. mée, that I haue maried a wife, and for that cauſe men doth recken that I will ſomething proue my witte, and alſo ſtretch my learning, to mayntain that prieſtes myght haue wyues. But I haue meruayle why men are aſhamed to come & lay this thing to my charge, now that I am here? the very trueth is béefore God, & mā that I haue no wife, • or neuer went about to marry: I thanke God of his grace. And of this I haue as noble princes as bée in Germany, to beare mée witneſſe, and alſo many other worſhipfull, and honeſt men, yt doth knowe mée, and my conuerſation. I haue alſo the ryght worſhipfull man Doctour Lée, which was the kinges Embaſſadour with vs, and all his ſeruauntes to teſtifye for mée, which bée honeſt men, and ſufficient in a greater cauſe then this is.

Finally, here is alſo the byſhop of our citie, with whom I doe dwell, & am moſt conuerſant with. Heare is alſo the Embaſſadours of Lubycke, which doth alſo know mée, and my conuerſation. And I doubt not, but all they will teſtifye for mée, as farre as any lawe ſhall require. Yea I dare boldly ſay, yt myne aduerſaries haue not ſo good teſtemony, that they kéepe theyr vowe of chaſtitie, as I haue, that I am not maryed. But all is done to bringe mée in defamation. Let God prouide. Neuertheles, what if I had a wyfe? is y ſo great a crime? What can men make of it? Hath not many noble Princes, and good men wyues? Will mē make more articles of ſaluation for mée, then for princes D. Barnes lyued ſole & vnmaryed. or for other Chriſten men? what haue I deſerued thus to bée taken? Men will haue to doe with mée, but I promiſe them, they ſhall get no good by it, if I may come to my aunſwere, I wil bée able alwayes to defend a wyfe (if I weare diſpoſed to marry) agaynſt all thoſe that kéepe whores. Let them begin when they will. Notwithſtandyng, I doe not abſtayne from a wife béecauſe that is euell, and vncleane to marry: but I haue other lawfull conſiderations. Let no man doubt, but this is of trueth, if I had a wyfe, I would not haue medled with this article, becauſe that men myght haue ſuſpected mée, that then I would haue defended this article, for the maintenaunce of my facte. But now on the other ſyde, that men ſhould not think how I deſpiſed mariage, or thought it vnlawfull for a Prieſt to marry, in as much as I my ſelfe doe not marry. Therfore haue I takē this labour on mée, to wryte my meaning, & ſo much the more boldely, béecauſe that men haue no cauſe to ſuſpect mée, that I ſpeake to defende myne owne cauſe, but all onely to ſet out the veretye, ſo God helpe mée. Amen.

But now will I goe to the Popes lawe, and ſée what tyme that thys thyng begunne to take ſtrength. It had beene often times attempted, but it was alwayes repelled by one good man or other, tyll after the dayes of Saint Gregory.

Pope Siricius made a ſtatute, that prieſtes ſhould haue no wyues, but it tooke none effect. Diſt. 82. ca. Plurimos.

After hym came Pelagius the ſeconde, and hée commaunded, that thoſe prieſtes that had maryed wiues ſhould abſtayne from their wyues.

Next after hym came S. Gregory, and hée thought that ſtatute of Pelagius to ſore, that men ſhould abſtaine from their wyues, which had neither vowed chaſtitie, nor yet had vſed thē ſelues to continencie. And therefore hée decréed, that the Byſhops ſhould conſecrate no Subdeacon, except hée woulde firſt vowe chaſtitie. Thys is openly in the popes lawe. Here béegan the thyng ſomthyng to ſpringe, Diſt. 31. ca. Ante trie • ium. and to take effecte, but yet it was not fully eſtablyſhed. For afterwarde S. Gregory hymſelfe repented hym, as S. Hulderike beareth witneſſe, by yt reaſon of the great murther thath hée ſawe come thereof. Wherefore it remayned ſo ſtyll a great whyle, vnto the commyng of Leo the ix: and hée ſayth, that prieſtes may kéepe theyr Diſt. 31. ca. Omnino. wyues, but they may not company wyth them, for the Apoſtles (ſayth hée) dyd forſake the company of their wyues: alonely they prouided them meate and clothe.

After hym commeth Innocentius the ſecond, the which (not regarding Diſt. 28. ca. Docerni 〈◊〉 . Gods ordinaunce) ioyneth prieſtes that maryeth, and prieſtes that kéepeth whores, all vnder one damnation.

But all theſe yet coulde not bryng thys matter to paſſe as they woulde. For in many places (for all this) all prieſtes had wyues: tyll the tyme of Gregory the ſeuēth, which was cauled Nauclerus. Alber •• s. Hirſucid •• ſis. Hildebrande, a man of euill lyuyng, as the chronicles teſtifieth, and alſo a great nygromancer, and very familyar with the deuill. And as chronicles ſayth, a man that had poyſoned 4. or 5. popes before, that hée myght come the ſooner to it. Thys man (I ſay) in the yeare of our Lord. 1074. Here beganneth prieſts cha •… get the o •… hand. For this was a captaine for the no • ce. began to attempte thys matter very ſharpely in Germany, where prieſts were then quietly ſuffered to haue wyues. Thys man ſent his commaū dement vnto Otto byſhop of Conſtā tinople, commaundyng to forbydde prieſtes that had not yet maryed, for to marry. And thoſe yt had maried, to bée ſeparated from their wyues. But byſhop Otto perceiuyng thys thyng Pe •… am 〈◊〉 gem. Quos deus cō • ūx •… homo nō ſeperet. Et nemo dimittat vxorē, excepta fornicationis cauſ • . for to bée deuilliſhe, woulde not exerciſe hys commaundement. Wherfore Pope Gregory curſed him, and aſſoiled all men from his obedience, and cited hym vnto Rome, where hée had gathered a counſell, in the which hée had made a decrée, that no Prieſte ſhoulde afterwarde marry. And they that had maryed béefore, ſhoulde forſake their wyues. Moreouer, it was there decréed, that no man ſhould receaue holy orders afterwarde, except hée firſt ſweare to lyue ſole.

Theſe decrées were prouulgated ouer all Italy. But the prieſtes, and Byſhops of Fraunce reſiſted this decrée, Who cā require a better aūſwere then theſe Byſhops make? their wordes be • Gods wordes. and ſayde, that this counſel was contrary to Gods worde, and tooke from Prieſtes, that God and nature had graunted them. And therefore yt Pope (ſayde they) was an hereticke, and an auctour ofdamnable doctrine, and that this decree came not of God, but of the deuil, and alleaged for them the ſaying of our mayſter Chriſt. No • omnes Math. 9. capiunt verbum hoc. And alſo S. Paule, De virginitate prec • ptum non 1. Cor. 〈◊〉 . habeo. They ſaide alſo, that the pope woulde compell them to lyke lyke Angels, and how hée dyd opē a wyndow vnto fornicatiō & vncleannes. Wherfore they made hym aunſwere, that they had rather to forſake their benefices, then their wyues. And if hée woulde deſpiſe maryed prieſtes, then ſhoulde hée goe & prouide him Angels to ſerue his cures. But the pope was This hath alwayes beene the Popes maner of teachyng, other doctrine had hee neuer. nothing moued at all with their ſcriptures or reaſons: but ſtill wrote to yt byſhops ſtraite letters, cōmaundyng them, and threatning them vnder the payne of curſing, and priuating them of their byſhopprickes, yt they ſhould bring this thing to paſſe. So that at yt laſt, the moſt parte of the Byſhoppes conſented to him for feare, and laboured all yt they coulde to perſwade the prieſtes to forſake their wiues, and to vowe chaſtitie. But it was long ere the prieſts were perſwaded: yea ſome of them woulde neuer agrée thereunto as long as they liued.

This Pope wrote alſo to the Archbyſhop of Mentz, cōmaunding him as primate of all Germany, to compell maried prieſts to forſake their wiues, and to cauſe all other to vowe chaſtitie. This byſhop called a conuocatiō, in the which hée declared the Popes pleaſure. But yt prieſtes reſiſted meruaylous earneſtly, alleaging for them Scriptures, reaſons, and counſels. So farre they procéeded togither, that there had lyke to haue béene a greate A tumulte for prieſtes wyues. tumulte. Then the byſhop beynge a wyſe man, conſideryng how ſtiffe, & earneſt the prieſtes •… ere, deſired thē to take halfe a yeares deliberation, exhorting them to agrée vnto that thing wyth a good will, vnto the which, hée muſt els compell them, by the Popes auctoritie. After the halfe yeare was come out, the byſhops called a conuocation at the Ʋniuerſitie of Erforde, and there required an aunſwere of the prieſtes, but they were ſtiffer thē before, and ſayde, how they had rather dye then forſake their wyues cō trary to Gods law. On the other ſide The deuill ſleepeth not nor geueth not gladly place to Chriſt. the archbiſhop was earneſt in ſetting forth the popes commaundement.

Then the prieſtes required to take their counſel, and ſo when they were departed out of the conuocation they agreed (ſéeyng that neither ſcriptures, reaſons, counſels, nor yet interceſſiō could • helpe as they ſayd) that they would go in agayne, and kyll the Byſhop, that all other Byſhops after hym ſhould bée well aduiſed, ere they ſet foorth that thyng any more. But the Byſhop had ſome frendes amōgſt them, the which reuelated this thyng vnto hym, and hée ſtreight wayes ſent certaine of his frendes vnto yt prieſts, requiryng them to come in agayne peaceably, and hée would promiſe thē ſo to entreate the pope, that hée ſhould bée contēt to let it paſſe, and that they ſhould kéepe their cures ſtill as they had done before. Notwithſtandyng the Archbyſhop could not chaūge the popes mynde in any wiſe. For the yeare after the pope ſent downe hys Legate Curienſen Epiſcopum, and ioyned the Byſhop of Mentz with hym, commaundyng them to gather a conuocation in Mentz, and there to propounde his decrée agayne. But yet yt prieſtes would in no wiſe agrée vnto them, but layde all Scriptures, and reaſōs for them, that they could. And when all theſe thynges would not helpe, then they fell to entreatie, and interceſſion. But the popes Legates What ſhall men doe agaynſt violence, and tyranny. were ſo ſtiffe, that there was no remedy, but tyranny, and violence to bée vſed.

But as ſoone as the prieſtes ſawe that, they gathered them togither, & made a tumulte, that the popes Legates ſcaped very hardely with their lyues out of the conuocation houſe, & ſo was the conuocation broken. And the Archbyſhop of Mentz would neuer medle more in it, but committed the matter to the popes diſcretion. So that the pope was fayne to tary a conuenient tyme, till hée had gotten certaine Byſhops, and certaine prieſtes of his partie. The determinate tyme doth not yt ſtories declare, but alonely we ſée that nowe hée is preuayled in miſchief.

Wherfore I will now procéede after my promiſe, and recite their Scriptures and reaſōs, wherby they prooue Celibatum Sacerdotū. Their firſt ſcripture is. Bée ye holy, for I am holy, Diſt. xxxii •… cap. Tenere. ſayth the Lord. Ʋpon this Scripture diſputeth yt pope on this maner. The prieſtes of the old law did not company with their wyues, in the tyme of their miniſtration. Wherefore the prieſtes of the new law, whiche doth Solutions to their reaſons. alwayes miniſter, muſt much more alwayes kéepe their chaſtitie. Firſt, the pope doth alleage this Scripture The popes arguments for yt maintenaunce of their conſtrained chaſtitie. wrong. For it is not Moyſes mynde, where this text is ſpoken, to compell men from their wiues, or not to marry (the which thyng the pope hath taken vpō hym to prooue.) For Moyſes ſpeaketh there to the whole houſhold of Iſraell.

Now was not the houſe of Iſraell cōpelled by the text, either to forſake their wyues, or els to vowe chaſtitie. Wherfore this text can not make for the popes purpoſe. Farthermore, the text ſayth no more, but that we ſhould bée cleane, and holy. Now is not matrimony, either vncleane, or vnholy: for it is a thyng inſtituted, and ſanctified of God. And the pureſt creatures Adam. Eua. that euer God made dyd vſe it, & was not therby defiled. Ergo, this text maketh not for the popes purpoſe. And where as the pope ſaith, that yt prieſts of the newe law ſhall bée cleane, we The Leuitirall cleannes lyeth to much in the Popes head. graūt the ſame, and deſire God with all our hartes, that they may bée ſo. And béecauſe that we would, that it ſhould bée ſo: therfore doe we exhorte them to vſe Gods holy ordinaunce, that they may bée holy. For all creatures of 1. Tim. 4. God bée good. And vnto them that bée cleane, nothyng is vncleane. Now is matrimony gods ordinaūce▪ Wherefore it muſt néedes bée cleane of it ſelfe, and may bée lawfully vſed with thankes.

Farthermore, what argument is this of the popes? The prieſtes of the old law, did abſtayne frō their wiues, Alwayes. Somtime. the tyme of their miniſtration, Ergo, our prieſtes muſt alwayes abſtayne? How foloweth this, alwayes, out of the old prieſtes, ſometyme? But me Why hath • ot our Prieſtes ſometyme wyues, as the olde Prieſtes had. thinketh the pope ſhould rather take an occaſiō of this place, to bynde hys prieſtes to mariage, if they can not lyue ſole. For the prieſtes of the law, by Gods cōmaundement had wiues: Ergo, God would not recken mariage vncleane, and vnpure. And if it were cleane for them, it muſt much more bée cleaner vnto our prieſtes. For all thynges bée cleaner vnto vs, then to them. Wherfore me thinketh yt pope ſhould rather diſpute on this maner. The prieſtes of yt old law had wyues, and were not thereby defiled, Ergo, my prieſtes muſt much rather haue wyues, for they ſhall bée leſſe defiled.

Moreouer, it foloweth not. The prieſtes of the old law abſtained from their wyues, in the tyme of their miniſtration, Ergo, our prieſtes muſt abſtayne alwayes, bycauſe they bée alwayes in miniſtration. For many thinges were vncleane to the prieſtes of the old law, that bée not vncleane vnto our prieſtes. Alſo vnto them it was a commaundement ſo to doe, or els it had béene lawfull for them to tary by their wyues. But our prieſtes hath no commaundement. Ergo, they are not bounde to abſtayne. Finally, this text of Scripture dyd not bynde the Apoſtles, nor all the holy fathers after the Apoſtles till Innocentes tyme to abſtayne from theyr wyues. Ergo, it byndeth not our prieſtes now. For gods word was in as full ſtrēgth before Innocentes dayes, as after.

The ſecond Scripture is this. Abſtayne Diſt. 31. c • ▪ Nam ſicut. Abſtinete ad tempus, vt vacet is orationi. for a tyme that ye may the better geue attendaunce to prayer. On this texte diſputeth the pope on this maner. Paule commaundeth (ſayth hée) laye men to abſtayne for a tyme. Ergo, much more are prieſtes bounde to abſtayne alwayes. The whiche muſt alwayes pray, and bée in a continuall ſacrifiyng. This argument is alſo falſe, and not concluded after Saint Paules mynde. For S. Paule woulde not by this text forbydde mariage, by the reaſon of prayer. For howe could hée ſaye then, Abſtayne for a tyme? Ʋnmaryed men muſt abſtayne alwayes, and not for a tyme onely. Nor it is no commaundement vnto lay men (as the pope ſayth) to abſtayne. For S. Paule will, yt they ſhall not abſtayne, except that they be both agréed. Yea and alſo in a caſe, yt is, where their abſtayning ſhould bée an occaſyon of more prayer. But if their abſtayning may bée the occaſyon of vncleanenes: Or els, if the one party will abſtayne, and the other can not: Then will bleſſed S. Paule that neyther of them ſhall defraude the other. For they are more bounde in thys caſe to vſe them felues in the offyce of matrimonye, then pro illo loco, & tempore to pray. For yt text is clere Ʋxori vir debitum reddat. Let men marke my ſaying well. For though we bée bound to pray by the Goſpell, yet I thynke that the cercumſtance of tyme, and place, is of mans lawe, & reddere debitum, is in this caſe of the Goſpell. Wherefore the other muſt geue place. Take my wordes charitably, and after learning. But yet graūt it a commaundement. How can it folowe there out, that prieſtes ſhall neuer marry? becauſe that lay men are bound (as the pope ſayth) to abſtaine for a tyme? Why doth not the pope The popes doctine is repugnaunt to the doctrine of S. Paule. rather bynde his prieſtes in tyme, and place requiſite to matrimony, for auoyding of fornication, as S. Paule doth? All the world knoweth, yt prieſts doth not alwayes pray. Wherefore then doth not the pope graunt them that ſame lybertie, yt S. Paule doth. For he w • ll (leſt yt deuyll ſhould tēpt them by incontenency) yt they ſhould returne againe after their prayer to yt office of matrimony.

O Lorde God, how would men crye out agaynſt mée, if I ſhould thus The Pope is a tearer • nd wreſter of Scriptures. teare, and wringe ſcriptures? But this popet may doe what hée lyſta: nd all that hée doth, men doe recken to bée articles of our fayth There is not a ſtronger place in all ſcripture for matrimony, then this is. In ſo much that all learned men, that euer ſpake of this matter, hath brought this ſame chapter of S. Paule for them, & yet yt deuill in the Pope can turne this topſe turuy. And that yt maketh agaynſt him, muſt néedes make for hym, or els hée will wring him tyll hée breake his necke. What learning can prooue this, that prieſts may not marry? béecauſe they are boūde to pray? & to doe ſacrifyce? Doth mariage defyle their prayers, or can it cōtaminate their ſacrifyces? then the holy patriarches, & Prophetes, haue no cleane ſacrifyces. Yea Chriſtes Apoſtles had vncleane ſacrifices. But here is a wonderfull iuglynge of the deuyll. For ſometime The Pope maketh a hotchpot of mariage. matrymony ſhall bée an holy, and a bleſſed ſacramēt, and ſhal géeue grace: and an other while it ſhall bée againſt God, and all his ſacrifices, and a defyler of Gods myniſters, & of all their prayers.

Wherefore I conclude, that this texte of S. Paule, Abſtaine for a time that you may the more diligētly pray, maketh nothing for the Pope. For if wée ſhould bée boūde (as yt pope ſaith) not to marry, by the reaſon that we Lay men are bounde to prayer, as well as Prieſtes. ought to pray, then might no lay man marry a wife. For laye men are as much bounde by the Goſpell to prayer, as prieſtes bee. There is no tyme, that the Goſpell cōmaundeth a prieſt to pray in, nor yet no prayer, that is commaunded to prieſtes by yt goſpell, but lay men are bonnd to the ſame. Wherefore if the pope will conclude that prieſtes ſhall haue no wiues, becauſe they are bound to pray. By the ſame reaſon will I prooue, yt no chriſtē man may haue a wife. Nor it will not help to ſay, that prieſtes are more bound to pray, then lay men, & therefore they haue no wyues. For whether that they be bounde leſſe or more that maketh no matter to yt argumēt. For both the parties are bounde to prayer. Therefore, after the popes doctrine, neyther of them both may marry. But whether the one be more bounde then the other, it maketh no matter to mée, for they are both bounde: therfore they muſt both abſtayne. I woulde deſyre all Papiſtes, to let this reaſon of myne ſtande ſtill vnaſſoyled.

An other reaſon their is of Pope Dist. xxxi. ca. Omnino. 1. Cor. 9. Nunquid nō habemus poteſtatē muliere •… ſor • re •… circunducēdi. &c. Leo the. ix. that bringefh this text of S. Paule: Haue not we power to leade aboute with vs a wyfe, as the brother of our Lord, and Cephas? Out of this texte diſputeth the pope thus. S. Paule ſayth not, we haue power amplectendi mulierē, to embrace a woman. But circunducendi, that is 1. Cor. 9. to leade her with vs, that ſhée may bée ſuſtayned (as the Pope ſayth) of her huſband? But there may bée no company of maryage betwéene them. Euery Chriſtē man may ſée what a ſklē der argument this is of the pope. S. Paule ſayth not, amplectēdi ſed cercū ducendi. Ergo, non licet ſacerdotious habere vxores? This can no man denye, but S. Paules mening is there, how that prieſts may lawfully haue wiues as the example of Peter doth there prooue. Wherefore I thinke no man ſo madde to iudge, that the Apoſtels dyd myrry wyues, alonely to lead thē about with them (as the Pope ſayth) and to put other men to coſtes and & charges? For this office they might haue had of all other women, and neded not to marry, for leading about of women with them. Wherefore it muſt néedes follow, ſéeing S. Paules meaning is, that prieſtes may lawfully haue wiues that they may alſo lawfully vſe the office of matrimony. For his owne doctrine is, that the man hath no power ouer his owne body, 1. Cor. 7. but his wife. Wherefore it muſt followe, that the pope maketh an euell ſuppoſition, when hée ſuppoſeth, that the Apoſtles hadde wiues, and did onely but cary them about, to geue them meate, and drinke, and not to company with them.

Alſo marke of this argument, how the pope graunteth, that the apoſtles had wyues? Wherefore he muſt now prooue, that the Apoſtles, forſooke the company of their wiues, as hée ſayth. But I am content to take this argument at the popes hand.

This the pope graunteth, that the Apoſtles ledde their wyues aboute wyth them. Wherfore it muſt néedes follow (euē after the Pope) that our prieſtes may alſo leade wiues aboute with them. If ye graunt me this, I am content, I will not binde prieſtes amplectendi vxores, I will put it to his wiues diſcretion, and his, as they two cā agrée: ſo am I cōtent, alonely to let them haue the libertie that the Pope graunteth the holy Apoſtles to haue had. And I doubt not but there wyll How many factes could I recite here, of amplectēdi? folow tokens, not onely of circumducendi but of amplectendi.

Truely I haue great maruayle, yt men bée not aſhamed, thus to trifle if children that bee gotten might beare witnes. with holy Scripture, yea, and that in matters that bée ſo waighty, & wherby they ſée dayly ſo great offence and ſclaunder to ſpring in the holy church of God.

An other Scripture the pope hath Diſt. lxxxi •… c. Propoſu • ſti. Qui in carne ſunt Deo placer • non poſſunt. which is this: They that are in the fleſhe can not pleaſe God. On thys text diſputeth the Pope thus: They that are defiled, are in the fleſhe: But prieſtes that marry wyues, are defiled: therefore, they bée in yt fleſhe, and can not pleaſe God.

If men had eyther feare of God in thier hartes, or els reuerēce to Gods holy inſtitutions, and ordinaunces, they would not thus ſpeake nor iudge of pure & cleane matrimony. I truſt The Pope accompteth whoredom to bee more cleane then holy matrimony. there is no Chriſtē man, but bee will graūt mée that matrimony is of gods ordayning and ſettinge? Wherefore it muſt néedes bée pure a • d cleane. For our God is no God of vncleanenes, or of filthines, let the pope iudge hym as hée wyll. Nowe to the Popes argument. The Pope ſayth in hys minor, how Prieſtes that marry, bée vncleane. I denye that, and ſay ſtedfaſtly, that the pope blaſphemeth both God and his holy giftes. And whē hée can prooue his minor true, then will I graunt it vnlawfull for Prieſtes to marry.

But I wyll take the Popes argument, The Pope blaſphemeth God. and prooue that no man ſhall haue wiues, and ſo ſhall the worlde ſoone bée at an ende. The popes maior is this: They that bée in the fleſh can not pleaſe God. But maryed mē (as the Pope thinketh) lyue after ye fleſh, therefore no maryed man can bée ſaued. Let the pope of Rome, and all hys adherentes aunſwere to my argument, and I will ſoone aunſwere to theirs. For this I am ſure of, that ye ſcriptures which he bringeth, maketh not agaynſt matrimony, nor yet more againſt prieſts then agaynſt lay men. Wherfore let hym conclude what hée can out of them againſt prieſtes, and I will conclude the ſame agaynſt laye men. Theſe bée all the Scriptures that I can finde in the Popes law againſt this matter. Wherefore, now will I goe to their reaſons.

Their principall reaſon is this. Maryed Men that haue wiues may bee Prieſtes, but after their prieſthode they may not marry. men may bée choſē to bee prieſts, but after their prieſthoode (ſay they) may they not marry.

Theſe mē muſt firſt conſider what doctrine they defend, yt is to ſay, how they intēde to defēd ye popes doctrine, and yt doctrine, which they call the doctrine of the church: for there is none other doctrine agaynſt vs but that.

Nowe doth this doctrine clearely deterne agaynſt them, and ſay how Diſt. x • viij. c. Nullum. &c. Aſſumi &. ca. Preterea. &. c. Pr • uſquam. no mā that hath a wife, may bée choſē to bée Prieſt or a Deacō, neither they cā bring mée one exāple, that euer the Pope did graunt, that a maryed man myght bée a prieſt excepte hée got money for diſpenſing. So that the Pope by his diſpenſation hath alwayes teſtified that it was againſt his law for Remember the tyranny of Gregory the vij. which compelled prieſtes to forſake their wiues a maryed man to bée a Prieſt. Wherfore theſe mē (if they will defende the lawes of the Church) muſt bée bound to prooue that maryed men may after the lawes of the Church (as they call them) bée choſen, or elles their aunſwere is naught. For it is no reaſon that they ſhould faine this ſolution of their owne braynes, and ſay, that it may bée ſo. But they muſt prooue me, that their church doth graūt it lawful ſo to bée. Moreouer, where bée now all their Scriptures, whereby they prooue that Prieſtes may not marry for defilyng of them? Is not the company that a Prieſt kéepeth with hys Mariage is all one, before prieſthode, and after. wife after his conſecration (which they graunt) as pure, and as cleane, as it was béefore his conſecration? Hath his conſecration made yt thyng vncleane, yt was before pure? Wherfore if hée may kéepe his wyfe (after theſe men) which hée maryed before his conſecration, why may not an other Prieſt lykewiſe marry a wife after his Prieſthoode. What doth thys man, as concerning the office of matrimony, that the other mā doth not?

Farthermore, they were wont to ſay, that Prieſtes might not kéepe their wiues, in ſo much that they fained how yt Apoſtles did forſake their wiues. How ſtādeth thys wyth their ſolution, that maryed men myght bée biſhops? But mée thinke they doe but trifle with this matter, and ſéeke no more but a light euaſion, to helpe them for a tyme.

Moreouer, both the practiſe and the lawes of their church declareth clearly, that their meaning is not to chuſe a maried man to bée a byſhop. For their cuſtome is that a man may bée a Subdeacon at 16. yeares olde. Now is there no man cuſtomably maryed ſo younge. And when hée ſhall be ſubdeacon, Diſt. xxvi •… cap. Null •… . hée muſt forſweare mariage, as the Popes lawe commaundeth. Therefore, it muſt néedes folow, that no maryed man can bée a Prieſt. For hée hath forſworne maryage many yeares before. Moreouer, all Doctours doe graunt, that after the fall of Adam, matrimony was a remedye againſt fornication, and S. Paule approoueth the ſame. Vnuſquiſ que ſuam habeat vxorē propter fornicationē. What if this man, after his conſecration is in more ieopardie of fornication then hée was béefore? What remedy will men finde nowe for this infirmitie? His conſecration taketh not away his naturall appetite, nor it maketh Gods remedy vnlawfull. And eyther hée muſt lyue in fornication, or elles marry a wife. Let men iudge, which of them becommeth a prieſt beſt after his conſecration.

Farthermore no man can denye, but the hyſtories make mention, how diuerſe prieſts haue béene maryed after their conſecration, at the diſpenſation of the pope. Wherfore it muſt folow, that it is not agaynſt Gods law, for a Prieſt to marry after his conſecration. For then the pope might not diſpenſe with him. Men muſt graunt, that many Prieſtes haue had wyues. Now ſtādeth it with good reaſon, and learnyng, that they prooue, yt all theſe men dyd marry before their prieſthode onely, and not after, ſéeyng they wil haue it ſo neceſſary, and ſo perfect a ſolutiō. And if they cā not prooue it, The Pope mainteineth his conſtreined chaſtity agaynſt the inſtitution of Chriſt. why doe they affirme it ſo ſtyfly? what moueth thē ſo to ſay? yea, and ſo boldly? But yet I will bée content, let the matter bée indifferently handled, and let as many maryed men bée choſen to bée Byſhops, as bée vnmaryed, ſéeyng they graunt it lawfull: And then am I ſure, yt we ſhall auoyde a great heape of fornications, that béen now vſed. Yea I feare me, that our chaſte men ſhall ſoone bée quyt of all, and the maryed men ſhall haue all.

An other reaſon they haue, & that is this. Prieſtes may extinct the brennyng Prieſtes may get chaſtitie, by praying, & faſtyng. heate that is in thē, by faſtyng, labouryng, watchyng, praying, & by other good workes doyng. And if they doe thus, no doubt, but God wil geue them the gift of chaſtitie, for hée is liberall in geuing, and mercyful in hearing of their prayers, Ergo, they néede not to marry.

Firſt I deſire to know of thoſe mē, if they will ſay of their cōſcience, that the thyrd part of Prieſtes in Englād doe kéepe their chaſtitie? I thinke they will rather ſweare nay, thē yea. Now A Notary of London ſayd to me openly, that hee had written a thouſand diſpenſations for Prieſtes children in his dayes. How many then haue all Notaries writtē. come to their argument, and ſée how ſhamefully they doe reprooue prieſts. I durſt not ſpeake ſo much agaynſte them, as theſe men doe. For firſt they ſay, that if prieſtes did pray, or faſt, or did like good workes, thē God would, yea hée muſt of his liberalitie, & mercy geue them the gift of chaſtitie. Secondly, they graunt that yt thyrd deale of prieſtes kéepe not their vow. Now is this as much to ſay, thinketh me. Firſte, that Prieſtes bée naught in déede. Secondarely, that they neither will, not yet deſire to bée better. For if they did deſire it of God, hée would geue it them, ſaye they. In hym is no fault, Ergo, the fault is in the prieſtes, that neither bée good in déede, nor yet will praye, or deſire to bée good. I would not gladly haue ſuch patrons in my cauſe.

Moreouer I graunt that Prieſtes Prieſtes ſhall faſt, and pray. But what if all that will not helpe. ſhall faſt, and pray to kéepe their bodyes lowe. But now to them. Why ſhal not prieſts alſo marry to auoyde fornication, as well as faſt, and pray? ſéeyng that God hath ordeined matrimony, for a peculiar, and ſingular, remedy agaynſt fornication? I doe not condemne true faſtyng, and praying. Why doe they then condemne marying? ſéeyng that God which ordeyned faſtyng, and praying, hath alſo ordeyned marying? Yea, and me thinke, if any one thing ſhould bée firſt prooued, then ſhould mariage bée firſt prooued, ſéeyng that it is deputed of God, for a proper, and ſpedy remedy agaynſt fornication? Notwithſtanding I will bée content, firſt to exhorte all Prieſtes, both to praying, and faſtyng, & if they can ſo kéepe their chaſtitie, I will thanke God with them. But if they can not, then will I in no wiſe, that they ſhall bée cōpelled either by law, or by vow to chaſtitie. For that is agaynſt Gods word, and the doctrine of his holy Apoſtles.

But yet let me touch their grounde nearer. I would deſire thē to tell me, and to prooue vnto me by learnyng, that God is bounde, in as much as God is bound to as much as he hath promiſed. hée is liberall, and mercyful to graunt vnto them yt gift of chaſtitie, for theyr praying, and faſting. It is not inough for them thus to ſaye, ſéeyng that many good men hath both prayed, and faſted, and yet had not the gift of chaſtitie: But they muſt bryng me an open Scripture, wherin that this promiſe is made vnto their faſtyng, and watchyng, or elles they muſt graunt that they bée bounde to vſe Gods remedies, which hée hath ordeined, and inſtituted, to the helpyng of our infirmitie. If I were hungry, and thurſty, and would goe, and praye to God to ſlake my hunger, and thurſt, & would not vſe thoſe meanes, and remedies, that God hath ordeined, thinke you that God were bound of his liberalitie to graunt me my requeſt? Nay for ſ •• th. But it were rather to bée iudged, that I were a tempter of God, & a deſpiſer of his holy ordinaunce, and would not bée content with thoſe remedies, that God hath appointed.

The deuill commeth with like tēptatiō Math. 4. to our M. Chriſt, and requireth him to the honour of God to doe a miracle, to leape down from the higheſt of the temple, if hée would bée taken for the ſonne of God, & as for harme hée could haue none. For the Scripture Pſal. 90. teſtifieth (ſaith hée) that God had commaunded his aūgels to beare thée vp in their armes. Wherefore (ſayth the deuill) it ſhall bée a great honour to God, and alſo a great declaration to thy power, if thou deſcende frō the height of the temple, otherwiſe then any other man can doe. And if thou goeſt downe by the ſteyers, God ſhal The deuill tempteth God. no more bée glorified in thy fact, then in other mens, nor thou ſhalt not bée taken for the man, that thou art, and wouldeſt bée.

Moreouer, thou néedeſt not doubt, but God will helpe thée. For the ſcripture ſpeaketh of thée, whiche can not bée falſe. Notwithſtandyng all this, our M. Chriſt calleth it temptyng of God, when men will ſéeke vnto hym for other remedyes, then hée hath appoynted. And therfore our M. Chriſt doth clearely declare, that the ſame Scripture, which the deuill bryngeth for him, maketh not for his purpoſe. For though that God doth promiſe to helpe Chriſt, & all his, yet will hée bée glorified in his creatures, & will that we ſhal vſe them with thankes, to the entent, & purpoſe, yt hée hath ordeined them for: And then, if there bée any thing lacking vnto our health, & ſaluation, hée will, that we ſhal both pray, & truſt in hym. With what boldenes cā I deſyre of God to helpe mée? and am not concent to receiue his creatures, that hée hath inſtituted to helpe mée? Whereby ſhall God helpe mée, If I diſpiſe his ordinaūces, and creatures that hée hath alreadye ordeyned to my helping? Is it reaſon, that God at my inſtaunce, ſhal make a new ordinaūce God chaungeth not his order for our pleaſure. and new remedies for my diſeaſes? Why am I not content (if I will bée helped at Gods hand) with thoſe remedyes, that bée all ready inſtituted? It was but a ſmall thynge, and a vyle thyng in a maner, for Chriſt to deſcēd by the ſteyers from the heyghte of the temple, ſéeyng that the deuill required hym, by Gods honour, & alſo by his owne, to ſhew ſome ſpeciall power.

If I weare diſeaſed, and ſycke, and would not vſe the counſell of Phiſicions, nor of other medecines, yt God hath inſtituted, but wil faſt, and pray, and watch, and doe almes déedes, thynke you that men would recken mée wiſe? And if I did thus dye, were not I a deſpiſer of God, and of his good ordinaunces? God hath apoynted Phiſicions, and geuen vertue to hearbes, and other creatures, to help my diſeaſe. Whèrefore I am bounde with méekenes, and with thankes to receyue them, and to pray to God, yt hée will fortifye, and ſtrengthē the natures of theſe creatures, and that they may haue vertue, and effecacy in me. This is a Chriſten man bound to do: God hath ordeined euery thyng to a purpoſe, and thereunto muſt they bee vſed. For if this reaſon of theſe men ſhall haue ſtrength, thē will we vſe no mā ner of creatures, or remedies yt God hath ordeined, but agaynſt hunger, and thirſt, heate, and could, agues, and peſtilences, pouertie, and neceſſitie, ſwoordes and gonnes, agaynſt all maner of diſeaſes, againſt all manner of miſfortunes, will we vſe nothing, but all onely pray, or faſt, or els geue almes, as we ſhall thinke beſt. So that we will teach God what thing is beſt to the helpyng of all imperfections. I thanke you good Mayſters for your good doctrine, I praye God rewarde you.

Fynally I haue great meruayle, why that prayer, and faſtynge ſhall all onely get Prieſtes to the gift of chaſtitie? and not all other men? And Prieſtes haue a priuilege beefore other men. if other mē may haue the gift of chaſtitie through their prayer? why bée not all men moued to lyue chaſte? ſéeing yt chaſtitie in very déede is a higher ſtate then matrimony is. Why bée prieſtes more bounde to pray for the gift of chaſtetie, then other Chriſten men bée?

Nowe marke this doctrine. If a lymme of the deuyl would come now and preach vniuerſally to all men the ercellencye of chaſtitie, and to ſhew what a greate quiet lyuing it is, and what a pleſaūt ſtate it is before God, And contrarywiſe, of mariage would The fleſh would gladly haue a quyet lyuyng, & pleaſaunt. ſay, that it weare a ſorowfull ſtate, full of troubles, full of cares, full of heanines, and (as the Pope ſayth) a fleſhely, and a carnall ſtate, and that ſéemeth to haue in it ſelf any vnclenenes: and by theſe reaſōs, and perſwaſyons, with many moe that hée might bring, would exhort all manner of mē in England to lyue ſole, and vnmaried, And would alſo teach them to pray, and to faſt for the gift of chaſtity and not to doute, but that God of his liberalitie would géeue it thē. I would fayne know of learned men▪ if this man were gods frend and the kings? How much hée is gods, I will not diſpute. But I am ſure there could not bée a greater traytour to the kinges grace thē hée is. For if hée might bring to paſſe that hée intendeth by his doctrine. Fyrſt he ſhould deſtroy yt kyngs ſucceſſion. Secondarily, hée ſhould within this ſeuen yeres, make yt king a Lorde of a fewe ſubiectes, or none, and fynally of none indéede. And all this would they doe by faſting, and praying.

But what thing ſo euer they tell vs of their faſting, and praying, I am Had the world continued, they would haue made vs poore men beleeue, that they had gotten children wt faſtyng, & praying. ſure that they fall to getting of childrē as ſone as other men doe, and all is with faſting and praying. Alas what thing can not the deuill miſuſe.

But let no mā take mée, as though I condemned faſting, and praying. For ſurely I would that they ſhould bée vſed, and that diligently. But I would, haue them vſed in tyme, and place convenient, and for the intent, and purpoſe, that God hath ordayned them. But yet I would not, that other remedies, and gyftes of God ſhould bée thought vnlawfull, & alſo bée deſpiſed for them.

Now moſt gracious Prince, here haue I ſhewed vnto your grace, fyrſt myne obedience, willyng that euery man ſhould both ſo learne, and ſo doe. Secōdarylye, I haue ſhewed my learning in certaine articles, for yt which there is a variēce in the world at this day, proteſting vnto your grace, that I haue ſayde nothing, but I truſt bée true, and agreeable with Gods holy worde, and with the learning of the Doctours▪ Notwithſtanding, if there bée any man within your realme, that can prooue by good learning the cōtrary (ſo that your grace ſhall alowe it to agrée with Gods word, and to bée ſuffycient béefore Gods dreadfull iudgment) I ſhall bée content to ſubmyt my ſelfe to your graces determination, and to doe that thing that béecō meth a Chriſten man, & a true ſubiecte to doe. Thus our Lord Ieſu Chriſt, ye purchaſour of all grace and goodnes, euer preſerue your grace in al vertue and honour,

Amen.

That it is againſt the holy Scripture to honour Images, and to pray to Saintes.

IF men had the verye true faith in Chriſte Ieſus, that béelongeth to Chriſtē mē to haue, this article were open of it ſelfe without any farther probation: for if men did béeléeue firſt that Chriſt were God and omnipotent, and mighty, to géeue all thinges: Secondarily, that hée were mercifull, gracious, & louing towarde vs, and ſo louing, that wée coulde deſire nothing of hym, but yt he woulde géeue it vs: if men (I ſay) had thys fayth, and this loue towarde Chriſt, they would goe no farther but to him onely, they woulde make, inuente, & deuiſe no mediatours, but faithfully receaue hym (according to ye Scriptures) for their onely mediatour, Sauiour, and redéemer: and beléeue and knowe ſurely, that they coulde aſke nothyng ſo great in his name, but that they ſhoulde receaue it, ſo that hée woulde hym ſelfe géeue it, and thereunto is able. Alſo by this fayth, they ſhould perfectly know, that they coulde not bée ſo vnworthy, but hée of his onely and méere mercy, is able, & alſo woulde make them worthy to receaue their peticions, ſo that if men had faith, they ſhould perfectly know that they had néede of no more then this one Chriſt, that they ſhould nor ought not ſéeke to any other mediatour, eyther to obtayne any thing, or els to make them worthy: but ſhould know and confeſſe both in worde and déede, that Chriſt alonely is able inough, yea & ſo mighty and ſo mercifull, that all other fayned and inuented mediatours of men bée vile, filthy and abhominable of themſelues, to bée compared to him. If this fayth (I ſay) were printed in the hartes of mē, then what ſhoulde they or could they, deſire more then this one mediatour Ieſus Chriſt? What could they haue, that of him and by him they could not obtaine? Truely nothinge that they coulde righteouſly aſke, as all Scriptures beare witnes.

But nowe, let all theſe makers of new Gods cumilate themſelues togither on a heape, and ſhewe mée but one place, yea but one iot, or one example in holy Scripture, that euer men did pray to Saintes? or one that entered into heauen by Saints prayers? Chriſt aſcended (as the Scriptures Chriſt aſcended into heauen by his owne power. bée plaine) into heauen by hys owne power: now woulde I knowe of theſe new Godmakers, by whoſe power and helpe that the firſt Sainte came into heauen: ſay not by the interceſſion of Saintes, for I will ſay then there were none in heauen: nor by his owne holynes, for then dyed Chriſt in vayne: and if hée came by Chriſt onely, why may hée not alone helpe vs thither? His power is not weakened: his mercy is no leſſe towarde vs then it was towarde him. Now here you ſée all the cauſes that brought the firſt Sainte to heauen, & theſe cauſes bée ſufficient, yea & alonely allowed of the Scriptures of God: therfore they bée alſo ſufficient for vs, if wée will béeléeue the ſcriptures of God.

But now to declare and make this matter open, I will recite the words of the Scriptures: firſt I will ſpeake of Images, of whom ſpeaketh Moyſes Exod. 20. Deut. 5. theſe wordes. Thou ſhalt make thee no grauen Images, nor ſimilitude of any thing that is in heauen Wee are forbidden of God to make Images. aboue, or in earth beneath, or in waters vnder the earth: thou ſhalt neither honour nor worſhip them. Bée not theſe wordes plaine againſt all maner of Images or ſimilitudes? For if ſaints bée in heauē or in earth, or vnder the earth, here bée their figures excepted, either to bée honoured, Wee muſt neither honour Images nor worſhippe them. or worſhipped: and marke that hée excepteth both honouring and alſo worſhipping. Now what can you géeue to Images that is neither hohonour nor worſhip? It maketh no matter to mée, whether you call it latria or dulia, if it bée eyther honour or worſhip, then is it againſt Scripture: and if it bée neither, then is it nothyng but a voyde name inuented of your inſaciable couetouſnes, to deceaue ſimple men with, and to heape innumerable good to your ſelues. For if you had no more profite by Images then you haue deuotion to them, then ſhoulde they bée ſoone lefte downe: Who hath ſéene a precious offerynge of a Prieſt géeuen to any Image? but wée ſée dayly how yée robbe Images of other mens oblations.

But let vs returne to our purpoſe, Duns on this text ſaith, that by it was Duns. 3. Diſtin. 9. it forbydden to make images béefore the incarnation of Chriſt. &c. Now muſt you prooue where they bée allowed ſince the incarnation and ſhew with manifeſt ſcriptures where this text is condemned in the new Teſtament or els it ſtādeth faſt agaynſt you after your own. M. Duns, whom you dare not deny. Alſo yt Prophet ſaith, a mā dyd plante a pinaple tree, and Eſay. 44. the raine did nurriſh it, and therof was made a fire vnto men, hee toke of it and warmed hym, and burnt it and baked bread therewith, and of the other parte hee Made hym a God, and dyd honour it, and prayd vnto it ſaying, deliuer me for thou art my God. Marke the proceſſe of yt Prophet, firſt the man planted this trée, thē hée burnt part of it and baked bread with it, and of the other part he made hym a God whom hée honoured and worſhypped, marke alſo if all theſe bée not true, and fulfilled of your images, of the one is made your God which you doe honour, and of whom you deſire to bée deliuered, ſome frō death, ſome from ſickenes, ſome frō peſtilence, ſome from pouertie, ſome from théeues, ſome frō euill fortune, ſome frō hāging, ſome frō drowning, and ſome to ſaue you from the tooth ake, ſome to ſaue your horſe, ſome your pyges, and ſome to helpe your wéemen with child, with many other thynges more, ſo that for euery thyng that you will deſire, you haue a God to aſke it of. Now of the other part is made a payre of gallowes: is not this true? is not this playne? of what other thyng in earth can the ſaying of yt prophet bée verified, but of your images? And if it may be verified of an hūdred other things, yet is it alſo true of your Vayne Imaginatiōs of men. images: and vnto them agréeth moſt peculiarly. The prophet ſpeaketh not of one onely, but of all thinges that bée lyke. Now deliuer your Gods if you cā. They wil not bée deliuered wt the aunſwere that Doctour Rydley did once make vnto mée, that there was no man ſo blynde, nor ſo mad, or fooliſhe, for to honour the ſtocke and the ſtone that ſtandeth béefore them, but they referre the honour to that thyng that the Image doth repreſent. I aunſwere: good Maiſter Doctour, I pray you tell mée one thyng, what did Cicero with all the whole Senatours of Rome? did they not honour that ſame thing that ſtoode béefore thē (and yet as you ſay) they did referre it vnto the thing that was thereby repreſented. Theſe men were wiſe mē and as well learned in their tyme as you, & yet you ſée (for lacke of knowledge of the trueth) they honoured ſtockes and ſtones. I am ſure you will not excuſe them from Idolatry, yea and that béecauſe they did honour the ſtockes and ſtones, and not alonely for honouring of the the thing that was repreſented.

Alſo what dyd Roboam when hée dyd ſet vp two golden calues in Bethell 3. Kyng. 12. and ſayd to the people, Go • no more to Hieruſalē behold thy Godes Iſraell. Was not this done to the honour of God? for they were not ſo mad (as ye ſay) to thinke that thoſe calues were Goddes, but they did honour them in the honour of God, and that was well declared in their ſacrifice whiche was none other, but ſuch as God had commaunded in the law, Ergo, after your rule they might law, fully honour theſe calues referryng it to God. They had alſo a great collour for them, for all the old fathers did alwayes offer to god calues, as Abrahā wt many other which, oblatiō was accepted of God. Wherfore they might well thinke that God would bée honoured in the images of Calues.

Now what thing can you lay to them whereby you will prooue that they honoured their ſtocks and their ſtones, and their Calues, but thoſe ſame thinges ſhall alſo bée layde vnto you, and vnto yours, to prooue that you doe likewiſe honour your ſtocks and your ſtones. Firſt you runne frō place to place, to ſéeke them, which is a tokē that you doe honour the ſtocke or ſtone, for there haue you nothynge of the Sainte more then in an other place, ſauing onely the ſtocke & ſtone.

Now, when you haue founde thē, Howe wee haue beene by ignoraunce led to worſhip ſtockes and ſtones. then pray you béefore them, and that with knéelinges, and knockings, and ſhaking of your heades, and lookyng deuoutly and pitiouſly, then kiſſe you their féete or their ſhoowes (for they bée ſeldome barefooted leaſt they ſhuld haue the murre or the coaffe, by the reaſon they bée not vſed to coulde, as you may ſée by their ſmooked ſcolions faces, handes, and féete, with all the place where they ſtande) and wipe your napkyns, and rubbe your beads on them, and licke them with your tounges, and lay your eyes on them. Then ſet you lightes béefore them, & then offer you to them (though in yt M. Doctour your perſon is nothyng giltie) great oblations, ſo that they ſhine in golde and ſiluer and precious ſtones: yea and not thus content, but alſo promiſe to viſite that ſtocke once a yeare, if God and that good Sainte ſende you life, and health. &c.

I pray you is not this honourynge of the ſtocke and ſtone? what did Cicero with all the Romaines to their ſtockes and ſtones? what did Roboam to his Calues, if this bée not honouring, define mée what honouring is: what more exteriour honour can you deuiſe then this is? and yet you doe ſay yt you honour no ſtockes nor ſtones. But worldly ſhame, and inuincible Scriptures, haue brought you to make this damnable euaſion, béecauſe you ſée men now waxe wyſe in the Lorde, by the which they ſée clearely your falſe diſſimulation and hypocriſie. But if you were the true honourers of God, as you bée ſecret hypocrites, you would not make this damnable euaſton to ſtabliſh, vphold and maintaine your Idolatry, nor yet ſuffer (ſo much as laye in you) any thynge to bée done that hath any collour or ſhadow of holynes that might bée an occaſion of Idolatry. But béecauſe you bée hypocrites and vnſaciable belly Gods, you care not (ſo you may deceaue the ſimple people & lead them with blynd ſhadowes, therby to fill your offeryng boxes and chéeſtes to maintaine your vnſaciable carnall appetites) how the honour of God bée ſaued, or how your poore brethrēs conſcience bée deceaued. Thinke you that this is inough to ſay that no mā is ſo mad nor ſo fooliſhe as to honour the ſtockes and ſtones. And yet to ſuffer and dayly béefore your eyes to ſée, ſo great exteriour honour geuen vnto them. That no toung can expreſſe nor hart can deuiſe more: yea if you will béeleue your ſubtile Duns, they Stockes & ſtones the Papiſtes honour as Gods. geue vnto them (as I ſhall well prooue by his diffinition) honour whiche is called Latria: the which Latria after your owne learnyng ought to bée geuen to God onely. This ſayth Duns, Latria is called an exteriour honouryng or a bodely ſeruice. &c.

Now if that bée trewe, it followeth that they geue that honour to ſtockes and ſtones that onely pertayneth to God, which doe any exterior honour (whether it bée offering of candels, or kiſſyng of their ſhowes, or any other thing) to them: Make you the concluſion, for I néede not to ſay that they doe Idolatrye. Farthermore, this word Latria, (wher with you deceaue the ſymple people) is a Gréeke word and after. S. Auguſtine it ſignſfyeth no more but ſeruice, the which you cā not denye but that you geue to your ſtockes and ſtones. Cōclude now this propoſytyon after. M. ſubtill doctour Dunces diffinition I pray you, for I haue no leaſure. Thinketh your doctourhed that the children of Iſraell wt their hie Prieſt Aaron could not haue made this Pope holy excuſe, that they were not ſo mad nor ſo foolyſhe as to honour the golden Calfe, but rather to refer that honour to ye lyuing God? They had a good colour for them. For they knewe none other God nor ſaint but hym: and yet this excuſe was not lawful, nor could not bée alowed whē Moſes came with the word of God. Marke alſo what hée was that made this Calfe, not a foole nor ignorāt perſon among the people, or one of none auctoritie: But the moſt wiſeſt eloquenſt and chiefe amonge them: yea hée was that tyme the very hed of the Church or congregation. Alſo note ye intent which was to kéepe the people togither in good order. Hée alſo made a Calfe with the which thing all their fathers had pleaſed God in doing ſacrifyce with them: ſo that they might well thinke y• it might bée acceptable to God to bée honoured in the image of a Calfe before any other Image. But all theſe colours bée naked béefore the worde of God.

Brieflye would you alowe that the people ſhould geue that ſame honour to mée ye they doe géeue to your ſtokes and ſtones? And vnder y• ſame colour that it ſhould bée in ye name & honour of God (you can not ſay but I am as good as your beſt ſtocks & ſtones: and if they bée the Images of ſayntes and repreſent ſayntes after your fayning, I am the Image of God and repreſent hym ſo long as I beléeue in hym according to the holy ſcriptures. And if a conning and an artificyall grauer made them, God made mée. And I haue. ij. thinges aboue them, which all your caruers, and you with all your diſtinctions can not géeue to your ſtockes nor ſtones: That is, I am a liuinge creature, and your ſtockes bée deade: I am created to lyue with the euerlaſting God, and your ſtockes bée made to the fyer) I am ſure you nor no man wil alowe it. But there is one merueilous wōder, That if the beſt and moſt holy of all your new gods, yea one that doth myracles euery day, were taken out of your hands, & ſet againe in ye Caruers & his makers houſe, hée ſhould bée no better thē a ſtock or a ſtone, nor could doe no myracles: yea if hée were prayed Practiſe of Papiſtes to cauſe Images to worke myracles. neuer ſo much: no not ſo much as if ye houſe were a fyer, to ſaue either ye houſe or hym ſelfe.

Alſo it is not lawful ſo longe as hée there ſtādeth neyther to pray to him, nor yet to offer to him, which offering would both helpe the poore man, hys wyfe, childrē, and ſeruaunts. But let them ſuffer you to take this wormye God into your handes agayne, and then is hée Lord ouer all the world, then maketh hée rych men and poore men, then maketh hée men blynde, & blynde to ſee agayne, then maketh hée lame men whole, then maketh hée we men with childe, yea and alſo bringeth them well to bed. Then expelleth hée deuils, then telleth hée thinges to come, then ruleth hée in heauen and earth and in water, brieflye hée defeneth both king and kingdome. Is not here a ſudden mutation? and all is béecauſe hée hath got hym a new M. and a new place. O▪ you hypocrites thynke you that men bée ſo blynde y• The hipocriſie of the Papiſtes hath greatly preuailed in the practyſyng and aduauncing of Idolatry. they cā not ſée this falſed? You would make them blynde in déede the which would make them to honour ſtockes and ſtones: yea and that in the name of an other thing, the which alſo they know not. Which of you all hath ſéen our Lady or any other ſaint where by you may lerne to make her ſimilitude? and if you haue nothing to lay for you but becauſe ſhée was a woman, then is your Image as much ye ſimilitude of an harlot of the ſtues the which bereth all the ſhape y• belongeth to a naturall woman as wel as of our Lady. Notwithſtanding that our bleſſed lady is a vergin and the other a ſtrumpet, yet in exterior formes and ſhapes that may bée ſéene and iudged by ſenſes, bée they all one, yea and your Image in all exterior ſignes is a great deale more lyker vnto an harlot, then to a pure and a bleſſed méeke virgin. And yet are you not aſhamed wt theſe damnable ſhadowes, both to priuate God of his honour and alſo compell your ſimple bretheren to this ſhamefull idolatry. If you will looke your ſelfe and ſée clearely your idole in a pure mirour, reade the. vj. chapter of Baruch, wherin you ſhall fynde theſe wordes, Their ſtockes be poliſhed Baruch. 6. of the carpenter, and they bee gilded & ſiluered, but they be falſe & A notable declaration of Baruch the Prophet againſt Idols and Idolatry. cā not ſpeake. How thinke you, haue not your Images theſe properties? Their Gods haue golden crownes on their heades from whom the Prieſts doth take away golde & ſiluer & ſpend it on themſelues: They geeue alſo of it vnto their ſtrūpets, and decke their harlotes: And whē they haue takē it away frō their harlots, thē deck they there with their Gods againe. Wherfore know that they bee no Gods. Bée not all theſe thinges fulfilled on you? doe not you take away their oblations & therwith maintayne your pompe and pride, & decke alſo your harlotes, ſay not nay, for all the world will condemne you, for opē lyers, the matter is ſo plaine. Their Gods haue a ſepter like a mā, and like a Iudge of a land, but they cā not ſley hym that offendeth thē, wherefore feare them not. Doth not this agre with your Gods? Note how bolde the prophet is which dare crake with your God, & ſayth how yt they cā not hurte their enemies: wherefore hée biddeth vs that we ſhall not feare them.

Now if you think that this bée not ſpoken of your Gods (not with ſtanding that none of theſe thinges they bée voyde of) goe to them and cry: but remember that you crye aloude, for they bée very thicke of hearing or per aduenture they be gone forth a toune and occupied. Therefore I ſay crye & whoope aloud, and byd them if they be Gods or will haue any honour y• they will now auēge themſelues of their enemyes. If they can doe nothing, thē will we lay vnto them this mocke of the profyt and will not feare them. They haue a ſworde in their hande, and an axe, but they can not delyuer them ſelues from battel, nor frō theeues: therfore feare them not. A righteous mā is better that hath none Images for he ſhall be free frō obprobriouſnes. How thinke you haue not your Gods all theſe tokens? how many théeues haue you hanged for robbyng of your goods? but your gods neuer ſaued thē ſelf frō théeues. Moreouer, why make you ſo ſuer lockes, & ſo ſure dores, if your Gods bée able to kéepe your goods? I thinke you feare not their runnyng away.

Farthermore, why kéepe you ſo great bandogs, if your Gods bée able to ſaue their Gods frō théeues? But mée thinketh the bandogs bée mightier then your Goddes, and alſo you truſt more to them: for they defende both you and your Goddes. You dumme ſtockes, where is all your reaſon? where is all your wit? where is all your wiſdome? where is all your policy? where is all your godly faith that you ought to haue in the God of heauen? Are you not aſhamed thus groſlye to deceaue men? yea & wyth thoſe thynges which you can neither defende with ſcripture, nor yet wyth any reaſon. But paraduenture you will ſay that the Prophet ſpeaketh here of Idols and not of Images.

I aunſwere: I pray you what call you Idolum? is it not as much as Imago There is no di • ferēce betweene an Idoll & on Image. in Latin? which wée call in ingliſhe an Image, but wée will not varry for the name: let vs goe to y• properties. Haue not your Images all theſe properties that ye Prophet layeth to theſe thinges which you call Idols? cā you ſay nay? can you prooue the contrary? Doth not experience learne vs that they bée all one? Now what matter is it what name you géeue them, when the properties and the very thyng is all one. Moreouer the Prophet Dauid doth define an Idole wyth theſe properties: Firſt it hath eyes & can The deſcription of an Idoll or Image. not ſee: it hath a noſe and can not ſmell: it hath a mouth and can not ſpeake: it hath eares and can not heare: it hath handes and can not feele: it hath feete and can not goe. &c.

Now which of all theſe properties hath not your Idolles? what will you make now of them? The Prophet Dauid maketh an Idolle of ye thynge that hath theſe properties: and wyll you make a God and a helper of thē? will you pray to them? will you offer to them? will you runne from place to place to ſéeke them? There is no diſtinction, there is no ſubtiltie that can helpe you. For more reuerence, more ſeruice, more honour, more cultus dulie may you not doe to your Images then the Prophet woulde that wée ſhould not doe to Idols: for they bée one in all properties and conditions. And as for your myracles that you defende them by, they bée but illuſions of the deuill, inuēted of your owne imaginations, and cōtrary to the woorde of God, vnto the greate blaſpheming of the omnipotent God of heauen. For myracles bée neuer done of God that any man can prooue of ſurety, but all onely to the magnifiing & declaratiō of his bleſſed woorde. As for all other myracles may bée ſuſpected to bée done of the deuill, by the ſufferaunce of God, to the probation of our fayth, and ſpecially when they bée againſt the open woorde of God. This may bée prooued by the woordes of Moyſes: If there ariſe in the Deut. 13. midſt of thee a Prophet, or a man that ſaith I haue ſeene a viſion, and tell thee afore a ſigne and a wōder, and that thing that hee tolde thee doe alſo come to paſſe: Now if this man ſay vnto thee, let vs goe and follow ſtrainge Gods which thou knoweſt not, and let vs ſerue them, thou ſhalt not heare the Prophet, nor the dreamers wordes, for God doth prooue you, that it may bee open whether you loue hym in all your harte, and in all your ſoule or not.

Bée not theſe woords open againſt all manner of myracles? yea & againſt Prophetes whoſe prophecie is true: and yet béecauſe hée will drawe the hartes of y• people vnto other things béeſide God, therefore ſhall hée not bée heard: your Images bée not here excepted. Farthermore, what ſignifieth this, that God will haue all our hartes and all our ſoules. If God haue all, then can your Images haue no part. But marke how God doth prooue our faith with ſuch myracles, ſo that hée woulde that neyther heauē nor hell, Sainte, nor myracles, Prophet Idolles or Images worke no myracles. Hipocrites fayne them to bee the workers of myracles. true, nor falſe, ſhoulde draw our harts frō him, or frō his word: but alonely to ſticke faſt to him. Wherfore lay for your Idols what you cā: firſt they bée no Gods: ſecōdarily they can no more doe (if they doe ſo much) but doe miracles, & tel you before of thoſe thynges that bée to come. And yet all this can not helpe, for it is openly agaynſt the woord of God and we may not heare them.

Farthermore agaynſt your Idols will I ſet the braſen Serpent, of whō it is written that it did miracles ſo openly that no man cā deny it, yea and that by the worde of God: which did alſo ſtand many hundred yeares, till the people did to it ſo much as they now doe to your Gods: that is, they did offer inſēce & other oblations therto, and therfore was it deſtroyed. Not withſtāding it was inſtituted of God, and ſo bée none of your idolles, wherfore miracles can not helpe. And among the Turkes bée miracles done as they thinke, and yet that prooueth not their ſect to bée lawfull. I will tell you of a miracle that is writtē in their law. On a certeine tyme there was a controuerſie betwéene the Prieſtes and the religious men which of them ſhould haue, the oblations of the people. The Prieſts layd that they were beſt worthy béecauſe they were miniſters in the temple and ſeruauntes to the Gods, and night and day tooke payne for the people. The Friers laid for them that they were the ſucceſſiō of all their holy fathers and by their prayers and merit •… was the kyng & all the people kept, 〈◊〉 • he land defē ded from all euill with many other thinges more.

Briefly this matter was deferred of both partes to the ſentence of the A notable myracle done by falſe gods in Turkie. kyng, the whiche had thought to haue geuen ſentēce with the Prieſtes. But when the Friers knew it, they came to the kyng and deſired him that hée would deferre the ſentēce vij. dayes, and ſée what the Gods would ſhewe for them. The night béefore that the kyng ſhould geue ſentence, was hée compelled by nature to goe to the preuy, which whē hée came there, ye preeuy brake, and hée fel in, & there was hée crying by the ſpace of an houre, til hée was ſo wery that hée coulde cry no more, & no man could come to him for the pallace was locked. Thē ſodē ly appeared vnto hym a religious mā wt a glorious light, ſaying vnto hym. Now where bée they y• thou woldeſt haue geuen ſentence with all? are not they wel worthy of the oblations that can not helpe thée out of daūger? but now mayſt thou ſée what we may doe with the Gods for thée and all thy land: and with this the kyng without paine or hurt was taken out of ye préeuy and layd agayne in his bed or hée wiſt it: and the day folowyng gaue hée ſentence that the religious men ſhould haue the oblations.

How thinke you was not here an open miracle? and was it not done on A ſtinking myracle. the kyng the which had vnderſtādyng and reaſon. It was an open matter when hée was in the préeuy and the préeuy broken, and hée layd agayne in his bed without any hurt, this paſſed mās power. But what wil you prooue of this miracle? all your Gods togither can not doe a more open miracle then this is.

But let vs ſée what the Doctours ſay agaynſt your Gods, Clemēs writeth theſe woordes, We doe honour Libro 5. ad Iacob. viſible Images to the honour of the inuiſible God, the whiche is a falſe thyng: but if you will honour the image of God in doing well to man, To relieue thy poore neighbour that is Gods Image, is to honour God. in hym ſhall you honour the true image of God. Wherfore if you will truely honour the image of God, we will open that thynge vnto you that is of trueth, ſo that you muſte doe well vnto man the whiche is made vnto the Image of God: geue hym honour and reuerence: geeue hym meate when hee is hungrye: geeue him drinke when hee is thyrſty: Clothe him when hee is naked: ſerue hym when hee is ſicke: geeue hym lodgyng when hee is a ſtraunger: and when hee is in priſon miniſter to hym neceſſaries. This is the thing that ſhall bee counted to bee geeuē God truely. What honour is this of god to rūne about fooliſhly to ſtony & wooddy Images, and to honour as Godes idle and dead figures, and to deſpiſe man in whō is the very true Image of God. Wherfore vnderſtāde you that this is the ſuggeſtion of the Serpent that lurketh within, the whiche doth make you beleeue that you bee deuoute when you doe honour in ſenſible thyngs. And maketh you to beleue that you bee not wicked when you hurt ſenſible and reaſonable men. &c.

How thinke you? doth not this damme the worſhyppyng of Images, yea though it bée in yt honour of God. Hée ſheweth you alſo that there is no There is no true Image, but onely the Image of man which few doe honour. other true Image but mā. Which of you all goe a pilgrimage to yt Image? whiche of you all doe offer to that Image? which of you all doe honour that Image? You land lepers, you inuenters of new gods, you Idolaters, what ſay you to this? how can you auoyde this? is not this agreable with Scriptures? And yet this Image doe you deſpiſe: This image caſt you in priſon: this Image doe you ſtocke & chayne, and whippe from towne to towne, wtout any cauſe. This image dyeth in the ſtreates béefore your doores for hunger and colde, and you runne to Walſingam & to Ipſewiche with great pompe & pride to honour your dead ſhadowes. It were better for you to burne thoſe Idolles and to warme this true image of God there by: for this Image was made vnto God onely, and all your dumme gods were made for this Images ſake. Wherfore it commeth of the deuill, that you forſake this very true image & leape to your worme eaten Gods: yea you haue burnt many a poore mā for ſpeakyng againſt theſe dumme Idolles. But tell me when all the Byſhops in England did vexe or trouble any man for ſpeakyng or for doyng, yea or for deſtroying this very true Image of GOD: they had rather deſtroy it them ſelues, then it ſhould bée vndeſtroyed. Let the kynges bookes bée ſearched throughout the Realme Of the liuely Images of man, many haue the Byſhops burned: But of theyr worme eaten images not one. and there ſhall bée no ſmall number founde of theſe Images that bée troubled and vexed and caſt in priſon for trifles, yea and vtterly vndone by the Byſhops and by their Prieſtes: & yet wil they bée yt honourers of Images, yea and that to the honour of God, and of all holy Saintes. Is not this againſt all wiſedome? yea is it not agaynſt nature? and yet no man may tell it.

Alſo the ſame doctour in an other Clemens in codē libro. place, What thing is there ſo wicked & ſo vnthākfull, as to receaue a benefyte of God and to geue thankes vnto ſtockes and ſtones? wherfore wake and vnderſtād your health. &c.

How thinke you, are you not vnthankfull vnto God of whō you haue De • er • roli. ca. vlti. receiued all thing, and for them you thanke your worme eaten Gods? farthermore. S. Auguſtine ſayth, Let vs not loue any viſible ſpectakilles leſt by erring from the veritie, and by louing ſhadowes we be brought in to darknes, let vs haue no deuocyon to our phanteſies. It is better to haue a trew thing what ſo euer it be then all māner of thinges that may be fayned at our owne pleaſure &c. Bée not your idols viſible ſpectakles? Bée they any other thinges then ſhadowes? and yet you will loue them & honour them. Aunſwere to Saint. Auguſtine. You Infydels haue not we a lyuing God, and will you bring vs from hym to dead ſtockes? Alſo S. Super Dani. Hierome, Be it knowen vnto the Kyng. &c. the properties of the wordes be to be marked that he he ſayth, we will not worſhip thy gods nor yet honour thy image, for neither of both be come the ſeruauntes of God to doe. &c. Here haue you that neyther worſhipping nor honouring belōgeth to Images.

But now to yt worſhiping of ſaints, which hath a greater ſhadowe of holynes Saintes ſayth Papiſtes are to bee worſhypped, for they pray for vs then theſe dumme Gods haue. In primis you ſay that ſayntes muſt pray for vs and bée mediators to God for vs, that by them wée may bée able to receiue our petition. This is Richardes opynion De media villa, there can not a thing bée inuented by yt craft of the deuyll that may bée a greater blaſphemye or more derogation to Chriſt and his bleſſed bloud then this is. For if Saintes bée neceſſary to bée mediatours for vs, then is Chriſt vnſufficient: for phyloſophers did neuer put ij. cauſes where as one was ſufficient: and if any thing bée geuen vs of God for ſayntes ſakes then bée not all thinges geuē for Chriſtes ſake, yt which is plainely againſt S. Paules ſaying, God for vs all hath geuen his ſonne, and ſhall he not geue Ʋs Roma. 8. all things with him? Let euery chriſt en man iudge what a blaſphemy that is. But let vs prooue that Chriſte is all onely our mediator. S. Paule ſayth. There is one mediatour between God and man, the mā Chriſt God hath geuen vs one mediatour which is Ieſus Chriſt and not appoynted any Saint to bee our mediatour. Ieſus, the which hath geuen him ſelfe for the redemption of all men. Marke that hée ſayth, one medyatour betwéen God and man. Where there is but one, there can no ſayntes come in. Moreouer ſayntes bée men, therefore they muſt haue a mediatour for them ſelues, and then they can not be mediatours for other men. Farthermore The mediatour betweene God & man is named Ieſus, but there is no Saint ſo named. the mediator between God and man, is cauled Chriſt Ieſus. Now is there any ſaynt that hath this name? if there bée none that hath the name, then is there none that can vſurpe this office, without blaſpheming of Chriſt.

Farthermore hée hath redéemed vs onely without the helpe of ſaints, and why ſhal hée not bée onely mediatour without ſaintes? is not redemptiō the chief acte of a mediatour? Alſo the holy ghoſt ſayth, He ſhall bee called Emanuell the which is as much to ſay as God with vs, what is this Eſay. 7. God with vs, is hée with vs but as one man is with an other? And as my How God by Chriſt is euer with vs. cote is with my backe? Nav, hée is an other wayes with vs, That is to redéeme vs, to ſaue vs, to kéepe vs, to defend vs from all euell: yea and is with vs, that is, hée is on our ſyde, he holdeth with vs, hée ſpeaketh for vs, hée excuſeth vs, hée maketh our cauſe good: briefly hée obtayneth all thinges for vs. Of what ſaynct can this be ſpoken? What doe ſayntes now for vs? Alſo S. Iohn ſayth, If a mā doe ſinne 1. Iohn 2. we haue an aduocate by the father Chriſt Ieſus, what is this? hée is our aduocate to the father? and here bée none aſſigned but Chriſt Ieſus, and by hym haue we onely remiſſion of our ſynnes.

Now what ſhall the Saintes obtaine Saintes cā obteine nothyng for vs. for vs? what ſhall they deſire for vs? if our ſinnes bée remitted, then hath the father of heauen no diſpleaſure agaynſt vs, what ſhall they then pray for vs? Alſo S. Paule ſayth. The ſpirite of God maketh interceſsion mightyly for vs with mighty deſires, that cā not bee expreſſed with toung. Marke how the ſpirite of God deſireth and prayeth for vs, and that no man ſhould recken that we had néede of other mediatours, hée ſayth that hée prayeth mightyly for vs, and with great feruēcie that it can not bée expreſſed.

Now is not hée able to obtaine all things for vs, and hath taken this office on him for vs? it were doubtles a great rebuke to him, that Saintes ſhould bée ſet in his ſteade, & ioined wt him in his office as though hée were vnſufficient. You thinke to doe ſaints a great honour when you make them Godes, and ſet thē in Chriſts ſteade: but you can not doe them a great diſhonour nor diſpleaſure, for they will bée but Saintes, and no Gods, yea & that by Chriſtes helpe & not by their owne. Alſo S. Paule faith, Chriſt ſitteth Roma. 8. on the right hād of the father the whiche doth alſo praye for vs, marke that hée prayeth for vs, can the father of heauē deny any thyng of his prayer? Doth not hée aſke all thinges neceſſarie for vs? And as Scripture ſayth? He is our wiſedome, he is our 1. Cor. 1. iuſtice, he is our ſatisfactiō, and our redemption made of God.

Now what reſteth for Saintes to aſke? what will you deſire more then Chriſt is all in all for vs, and therefore wee neede not yt helpe o • Saints. wiſedome, iuſtice, ſanctificatiō and redemption? all theſe hath Chriſt obteined for vs, yea and hée alonely thereunto was ordeined of God: which of all the Saintes can ſay that, but hée? & if all ſaintes & all the world would ſay the contrary, yet hée him ſelfe ſtādeth faſt againſt them all, & cōdēneth them for lyars & blaſphemers, ſaying, No Iohn. 14. man commeth to the father but by me, note theſe wordes. Firſt he ſaith, no man. &c. Ergo, as many as euer ſhall come to the father of heauen bée here cōteined: then addeth hée, but by Saintes can not bryng vs to the father of heauen, but it muſt bee Chriſt onely. me, bée not all ſaintes, all your fayned mediatours with merites & all other thinges cleane excluded in this word, but? wherfore it is plaine that what ſo euer hée bée yt maketh any other mediatour or goeth about by any meanes (ſéeme it neuer ſo holy) but by Chriſt onely to come to the father of heauē, firſt he deſpiſeth Chriſt, & if he deſpiſe Chriſte, hée deſpiſeth alſo hys father whiche hath alowed him onely to bée Iohn. 14. our mediatour & way to him, as it is writtē. I am the way onely in the father, therefore let thē bée ſure yt ſéeke any other waye or any other mediatour, but Chriſt alonely to heauē, that they (accordyng to the word of yt veritie which cā not lye) ſhall neuer come there, but as many as truſt in him onely, let thē not doubt but they ſhall not onely obteyne to come to heauen, but alſo what ſoeuer they deſire bée ſide in his name according to his own promiſe & word, which cā not deceiue Iohn. 16. vs, What ſoeuer (ſaith hée) you aſke in my name the father ſhall geue it you. Marke theſe woordes, what ſoeuer, & that we ſhould runne to no other hée addeth alſo, in my name.

Here is nothing excluded, but all thinges fréely bée geuen vs, and that for his names ſake: not for no ſainctes name, not for none of our holynes or merites, but for Chriſtes name. Now what is it to runne from thys ſwéete promiſe of our moſt louing Sauiour, redemer, and onely mediatour Ieſus Chriſt, to ſaintes, & to other workes, but a playne and an euydent token of our infidelity, of our vnthankefulnes, yée that we thinke hym vntrue, and will not fulfill hys promiſe, yée that he is not able to do it, and to make hym a lyar, & vntrue in his worde. Alſo S. Paul ſayth. He hath geuen his onely ſonne for vs, how can it bee yt hée ſhall not geue all things with him? Marke he ſayth with hym, & not with ſaints, he ſayth all thinges, and not certaine things, hée that faith all, excludeth not the tooth ake, & leaueth it to S. Appolyne. &c. but hée excludeth nothing.

Now you Infidelles and miſtruſters of Chriſt, what will you haue of the father of heauen? or what cā your hartes deſire, that Chriſt is not able to obtaine for you? if you béeléeue him able. It is his office, and thereunto onely appointed of yt father, & none other, yea all other bée excluded wt manifeſt If wee aſke in Chriſtes name wee ſhal obteine but ſo ſhall wee not in any other name. ſcriptures. Moreouer, will you or bée you ſo fooliſh to aſke a thing of one yt hath it not to géeue, nor cā not geue it, yea hath néede of it hymſelfe, & leaue hym that hath aboundaunce, yea and that hath made an open proclamation, that fréely without goulde or ſiluer, or any marchandiſe, hée will géeue the ſelfe ſame thing to as many as come and aſke of him, whatſoeuer they bée. Now the Lord hath not alonely goodnes, but hée is all goodneſſe himſelfe: and all Saintes haue ſinned Luke. 18. and néede of his goodnes: and he hath made this proclamation by his bleſſed and euerlaſting worde, that whoſoeuer commeth vnto hym, ſhall haue of his goodnes aboundauntly: now will you leaue him and goe to the ſaintes? the which if they euer had any goodnes, they receaued it of the father, as S. Iames ſayth: All good giftes cō meth Iaco. 1. from the father of lyght. Marke how hée ſayth all good giftes.

But here haue you a diſtinction, yt onely God is good of his own nature, and Saintes are good by receauinge goodneſſe of him. Well to doe you a pleaſure, I will allow your diſtinctiō to bée good, for of it can you make no more with all your ſubtiltie, but that Saintes haue no more goodnes then they haue receaued. Now the goodnes Saintes receaued Gods goodnes for thē ſelues and not for vs. that they haue receaued, was for thē ſelues onely, yea and they can géeue none of it to you: for they receaued it not for you, but for themſelues, yea and no more then was neceſſary for them, and that but alonely of mercy, as it is open in Mathewe in the parable of the fiue wiſe virgines, and the fiue fooliſhe: where as the wyſe vyrgins had not ſo much oyle to lend the fooliſhe virgins as would kindle their lampes: finally, they had nothing at all that they coulde ſpare them, and yet were they wiſe virgins, and yet were they Saints, and yet were they admitted to enter into heauen.

Farthermore, doe you not openly againſt God when you deſire any thing of ſaintes, whether it bée proſperitie, wealth, health, remiſſion of ſinnes, or in aduerſities conſolatiōs, or comfortes, or any other thyng? ſéeing that Scripture onely knowledgeth all theſe thynges to bée receaued of him, and that hée is the onely géeuer of them, yea and that all the prophets and fathers in all their tribulation cryed alonely to hym, as Dauid teſtifieth of him ſelfe in theſe wordes, When I am troubled, I will cry vnto Pſal. 119. the Lord and hee will helpe me. Hée cryed not to any Saint to ſpeake to God for him, but ſayth: I will cry vnto the Lord, yea and hée doubted not that hée woulde not heare hym béecauſe hée was a man and a ſinner, but faithfully ſaid, hée will helpe mée, as hée teſtifieth in an other place, ſaying: my helpe is of God that hath made heauen and earth. Pſal. 120.

Now will you runne from God, and aſke of Saints, comforte, proſperitie, health, or wealth, or any other thyng? ſéeing it béelongeth alonely to God to géeue? ſeing hée alonely is the fountayne and auctor of all goodnes? and not Saintes which haue no more but their parte, and that, that is géeuen vnto them. Alſo our M. Chriſt teaching al creatures to pray, biddeth them not to goe to any other thynge, but alonely to the father of heauen, hée maketh no mention of Saintes, no not ſo much as to bée a meane betwéene them and the father, but commaundeth them that pray, to pray thē ſelues to the father. The which thing I doubt not but hée would haue done if hée would that there ſhoulde haue béene other mediatour, or géeuers of any goodnes. Moreouer is not this a madde manner of prayer that men vſe to our Lady? O our father which art in heauē halowed be thy name. &c Thus doe you learne men to mocke A fond prayer made to our Lady. our Lady when you learne them to ſay our Ladyes Pſalter. You infidels and mockers both of God & man, are you not aſhamed of theſe open blaſphemies? Doubt you not (if you call not for grace to yt Lord that you may amēde yea and that ſhortly) but God ſhall ſtraitly auēge this blaſphemy on you, hée hath ſuffered long & no doubt but of his infinite mercy. Notwithſtā dyng I wil neuer béeleue that hée wil much lēger ſuffer, ſéeyng that hée hath brought ſo graciouſly his glorious veritie into the world and that ſo openly, and ſo clearely that you can not deny it nor withſtand it, neither by reaſon, nor by learnyng: but your owne conſciences bée confounded and marked with hote yrons, notwithſtādyng you perſecute it by tyranny to the increaſe of your damnation. Our Lord bée mercyful vnto you. But now that you may bee knowen what you bée, when you deceiue the people with theſe woordes fathers fathers, holy Doctours holy doctours: I ſhall recite certeine of your fathers and doctours ſayinges, that you may be knowē not alonely open lyers and blaſphemers of God and his bleſſed eternal word, but alſo of his holy ſaintes & fathers, vnto whom hée hath reuelated by the Scriptures his veritie.

Firſt S. Auguſtine ſayth theſe Auguſt. d • vera relig. cap. vlti. wordes. Let vs haue no deuotion in honoring of dead men, for if they lyued well, they may not be coūted for ſuch men, as to deſire ſuch honours, but they will that God ſhall be honored of vs, by whoſe lightening they reioice, that we are made cōpaniōs of their glory. Wherefore Saintes muſt be honored by folowing them, but not by honoring thē of deuotyon &c. Bée not theſe plain The right honoring of Saintes. wordes? S. Auguſtine was a father and a doctour, And hée ſayth, yt ſaints will not bée honoured of vs, but that God ſhall bée onely honoured. Secondarily, we may folowe their good lyuing, and ſo honour them, but in no wiſe to pray to them, or honour them of deuotion. It foloweth in S. Auguſtine, wherfore we doe honour them, by loue, or charitie, but not by ſeruice, nor we build no temples vnto them. For they wil not ſo be honored of vs, for they know well that we (if we bée good) bée the temples of God. Wherfore it is well written. That man was forbidden of the angell to worſhip Apoc. 19. and. 22. hym, but all onely to worſhip one God, vnder whom the angell was alſo a ſeruanut &c. Can you deſire any playner wordes then theſe? we cā no more doe but loue ſayntes of charitie, but in no wiſe to ſerue them: we may alſo build no temples to the honour of them. Marke alſo how hée bringeth ſcripture for hym, how the Angell of God would not bée honored of man. How cā you auoyde this ſaying of S Auguſtine, & his example of ſcripture? Alſo Chriſoſtomes ſaying Mat. 15. tom 6. ho. de profect. •… nge. on this text, woman thy fayth is great. Dooſt thou ſee this woman which was vnworthy, but by her perſeueraunce was made worthy? wilt thou learne alſo, that we praying vnto God in our owne perſons, doe more profyt, then when other men doe praye for vs. This woman did crie, and the diſciples came and praied him that he would ſpeed her for ſhee cryeth on vs. But to them he aunſwered, I am not ſēt but vnto the ſheepe whiche are periſhed of the houſe of Iſraell. But when ſhee came her ſelf and did perſeuer crying and ſaying, Yes lord, for the whelpes doe eate the crūmes that An authoritie declaration that Chriſt heareth vs for our ſelues and not the Apoſtles for vs. fall from their maſters tables: then did he geue her the benefyt & ſaid, bee it vnto the as thou wilt. Dooſt thou not ſe how he did repelle her, whē other men prayed for her? but when ſhee came her ſelfe and cried, hee did graunt her. Ʋnto them hee ſaid. I am not ſent but vnto the loſt ſheepe. But vnto the womā he ſayth bee, it vnto thee as thou wilt. &c.

Heare you not playnly how we do ſooner obtayne our petityon of God our owne ſelfe, thē by any other midlers? Marke alſo how yt Apoſtles did pray for this woman, and they repelled: and ſhée was heard. Alſo the ſame Chri. To • 6. ho. de profect • euangeliorum. Doctour wrighteth theſe wordes. We haue no need of Patrōs afore God, nor nede of much proceſſe to ſpeak fayre vnto other men, but though they be alone and wanteſt a patrō, but prayeſt God by thy ſelfe, yet for all that ſhalt thou haue thy deſire. God doth not ſo lightly graūt, when other men pray for vs, as whē we pray our ſelfe, yea though we bee full of ſinnes &c. Bee not theſe We neede no patrons for God heareth. wordes playne, that we haue no neede of patrons? but God heareth vs ſoner, when we pray in our owne perſons, then when other mē pray for vs. Wherefore they that make other mediators then onely Chriſt, doth miſtruſt Chriſt, and beleueth that he is not omnipotēt God, nor mercifull Lord, and therefore flye they vnto this Saint, and vnto that Saint, truſting to fynde more mercy at their handes, then they could fynde at Chriſtes. But a trew Chriſten Exod. 20. man leaueth his fanteſye, and remembreth theſe wordes of holy ſcripture. Heare thou mā, I am thy God, and therfore he ſetteth all his truſt, and his confidence, all his belief, all his hope, all his harton him onely. And if he wil haue any thing neceſſary to body, or ſoule of him, hee aſketh it all onely, as the prophet Dauid learneth vs ſaying, I will pray vnto the Lord, and in the Pſal. 5. morning thou ſhalt here my voyce, what is this in the morning but ſhortly, quickly. Thou art ſo mercyfull, that thou wilt not prolong the tyme, but ſhortly here me. And therefore when I am in any diſtres of body, or ſoule, to thee I call for deliuerace, and truſt to obtayne it of thee onelye. For thou Lord, rhou haſt ſet me, in thy hope onely. Pſal. 4.

Thus doth euery good man pray & The Chriſten mā putteth his truſt in God that hee will heare him. truſt in God, for hée taketh him not alonely for his God but alſo for his merciful God, yea and for his father, which will deny him nothing. But cō trarywiſe doe the infidels and the fained Chriſten men, for they miſtruſte hym and recken him to bée a tyraunt and a terrible and a fearefull Iudge, which looketh for much interceſſion, and that regardeth perſons, and therfore runne they hither and thither, to ſéeke an other mediatour, to ſéeke an other helper, to ſéeke an other deliuerer then Chriſt: for with him bée they not ſatiſfied; yea they reckē him to bée ſo proude and ſo ſtately, and ſo cruell and ſo hygh, that they dare not ſpeake firſt to him, nor deſire him, for they clearely miſtruſt him, that is the • ūme therof. And for that cauſe ſeeke If we miſtruſt not Chriſte, there is no cauſe why we ſhould runne a gadding to this Saint for any thyng that is neceſſary for vs. they to this Saint, and to that Saint, and deſire of one riches, of an other health: of one they will holpen to heauen, & of an other they will bée deliuered frō hel. Of one they wil haue frēdſhyp of this worlde, of an other long lyfe, of one they will bée ſaued from ſicknes, of an other they wil bée made whole, & all this is bycauſe they miſtruſt Chriſt, & reckē yt hée is either not able, or that hée wil not obtaine theſe thinges for them. This is the very grounde of their hartes, let them lye with their mouthes what they will, & of this are they compelled to flye frō Chriſt. Is not this making of many Godes? S. Paule ſaith that in couetouſnes is Idolatrie, bycauſe that mās hart is of his goodes, how much more is here Idolatrie whereas mās faith, hope, and truſt is ſet ſo much on Saints are holy, but yet are they no Godes. creatures. Trueth it is that Saintes bée holy, and worthy to bée béeloued in in Chriſt, and for Chriſt, but yet bée they but creatures, and no Godes. I loue them as wel as you doe & prayſe and magnifie them, but wherfore? bycauſe they haue Chriſt in them which is the author of all goodnes whiche if hée were away, I would ſpit at them and deſpiſe thē. But I doe not make them Chriſt (that is my Sauiour, my redéemer, my cōforter my truſt & my hope) bycauſe yt Chriſt of his mercy & of his grace dwelleth in them, but I ſéeke alonely to him yt hath made thē holy, & hath alſo alonely power both me and all men likewiſe to make.

Wherfore deare brethren, if you wyll bée Chriſtes, make hym alonely Chriſt is our onely interceſſor. your mediatour and your interceſſour to the father of heauen, and all thynges that you deſire, deſire them in hys name onely. Make hym firſt your frende, and then haue you all Saintes on your ſide. For they can not chuſe but bée your frends. Wherfore, ſet all your truſt, hope and confidence in Chriſt onely, and directe all your deſires, all your petitions, all your prayers vnto hym onely. And as for Saintes, you ſhall loue them, fauour them, and magnifie them, & praiſe them for Gods ſake, and to Gods honour: and where they liued well after Chriſtes worde, therein ſhall you folow them, but in no wyſe ſhall you béeléeue, hope, or truſt in them, or make any prayers vnto thē, or deſire any petition of them: nor their lyuing ſhall bée any rule to lyue by farther then they folowed yt word of Chriſt, for you bée cauled Chriſten men of Chriſt, and not of Saintes.

But now will I anſwere to their The Papiſtes carnall reaſōs. carnall reaſons. Firſt they haue a lawe whoſe wordes bee theſe: Chriſten men doe not call worſhipfull Images Gods, nor they doe not ſerue them as Gods, nor they ſet no hope of their ſaluation in them, nor they doe not looke for of them the iudgement that is to come: but they doe worſhip them, and effectually pray vnto them in remembraunce and recordation of the firſt fruits, but they doe not ſerue them, nor yet any other creature with godly honour. &c.

Let euery Chriſten man conſider God onely is omnipotent and almighty. well in his conſcience the wordes of this lawe, and call alſo to remembraunce what God is hymſelfe? that is to ſay, how omnipotent hée is, how liberall hée is, how mercifull hée is, how gracious hée is vnto vs: and thē I thinke hée ſhall well perceaue, that this decrée is neyther made wyth faith, with learning, nor yet with reaſon, but an open blaſphemy agaynſt God, and a great miſtruſting of our mercifull maiſter Chriſt Ieſus. Briefly there is nothing, but an heape of blinde and vnfaithfull wordes, inuē ted to béeguile ſimple men thereby.

To the firſte worde venerabiles, what faith, what learning, what reaſon will that Images ſhoulde bee iudged worthy veneration (this doth yt lattin worde venerabiles ſignifie) ſéeing they bée but deafe, dumme and dead, what reaſon is it then to call them venerabiles? Maiſter Doctour Rydley will ſay that no mā is ſo mad to worſhip and to honour the ſtocke and the ſtone, and yet his owne law caulleth them venerabiles, that is as much to ſay as worthy to bée worſhipped & honoured. Call you them one thing by name, and recken them vnworthy in déede? It foloweth, Chriſten men call them no Gods, what néede theſe wordes? All the worlde knoweth that they bée no Goddes in déede: But then why call you them venerabiles?

Farthermore, I would knowe of all my maiſters yt lawyers, why they bée ſuch blaſphemers of God, ſuch infidelles, and ſuch mortall enemyes vnto God, as fo ſuffer, yea and to compell ſimple men, to géeue to thoſe ſtockes and ſtones ſuch exteriour honour, as béelongeth onely to God, ſéeing you call them no Goddes? What maketh it matter for ye name, ſo long as you géeue them the very thynge? Aſſigne you what exteriour worſhipping The Papiſtes geeue the ſaints yt worſhyp to ſtockes and ſtones that we ſhould geue to God. and honouring béelongeth to God, or that wée may doe or can doe to God, and I will prooue that yee compell men to geeue that ſame to ſtocks and ſtones, and yet you thinke your ſelues ſufficiently diſcharged, becauſe that men call them no gods. It foloweth: they ſet no hope in thē. Then what neede men to pray vnto them? what néede men to aſke petitions of them? what néede men to offer vnto them? what neede men to vowe to them? what néede men to runne to them barefooted and barelegged, and to kiſſe them and licke them? doe they aſke that thyng of them which they haue no hope to receaue by them? then doe they mocke them.

It foloweth, but they pray vnto thē and worſhip them, how thinke you by this? You ſay they be no Godes & yet men pray vnto them & worſhip them, adde to this that the Latine word ſignifieth as much as to aſke forgeuenes of them, and fully and effectually to pray to them. If this ſtād with fayth, and with the honour of God, let euery Chriſten mā iudge. But how ſtandeth it with your decrée, where in you call them no Godes? this is as much to ſay as you bée very hypocrites and diſſemblers with God and man, for you ſay one thing in wordes and compell the people to doe the contrary in déedes, that is to honour them as Godes▪ Is not this contrary to theſe woordes of Scripture, thou ſhalt honour thy Lorde God and ſerue hym onely?

Marke the holy ghoſt ſayth, Thou Math. 4. ſhalt ſerue God onely. Here is the ſelfe Latin word, adorare, that your decrée hath, Scripture will it ſhall all onely bée geuen to God, and you will geue it to your worſhypfull Images. Marke alſo the occaſion that our M. Chriſt ſpake theſe wordes. The deuil required that hée ſhould fall downe and honour him, hée required no faith nor no hope on him, nor yet that hée ſhould make any prayers, or deſire any petition of him, or licke or kiſſe his foote, or make any oblation to him, but alonely to fall downe, and ſo with exteriour ſeruice to honor him, but our maiſter ſayd that yt belongeth alonely to God, & neither to the deuill nor yet to your woorſhipful images. Now ſay of your conſcience doe not you that ſame thing to your ſtockes & ſtones, that the deuil required of our maiſter Chriſt? how can you auoyde thys? Gloſ • de cō ſec. Dist. 3. c. venerabiles. but now commeth your gloſe wyth a diſtinction and will learne our mayſter Chriſt how that hée ſhall honour the deuill, and excuſe hym with an idle and a damnable diſtinction, whoſe woordes bée theſe: there is cultus latriae, which includeth thrée things in him, loue, multitude of ſacrifice, and veneration: this béelongeth onely to God ſaith hée. There is an other worſhipping which is cauled dulia, & thys hath but one thing in him, that is veneration, and it hath neither loue nor multitude of ſacrifice in it, and thys béelongeth to all creatures. &c. What bée theſe but an heape of idle wordes without any ſentence inuented of the deuill to deceaue ſimple men.

Here ſaye you that Cultus Latriae which includeth loue, multitude of ſacrifyce, and veneration, belongeth to God onely. Tell mée of your cōſciēce, are you not aſhamed of theſe wordes? Fere you not the vengeance of God? that thus mocke and trifle both with God and man? There can be nothing The blindnes & ignoraunce of the malicious Papiſtes. more agaynſt you then theſe wordes bée. For fyrſt do you not loue your Images, and your ſayntes? Secondarilye doe you not offer vnto them? cal you that no ſacrifice? yea it is ſo much that you can hange no more on them. Thyrdly, doe not you geue veneratiō vnto them, yea, and that with al your hartes? or els bée you hipocrites and diſſēblers. So that you geue to your ſtockes and ſtones, Cultum Latrie, which by your owne diſtinction béelongeth to God onely. How can you now auoyde Idolatrie? Now to the ſeconde parte of your diſtinction, you ſay that you do to ſaintes, & to all creatures yt worſhipyng of Dulya, which is without loue, and without the multitude of ſacrifice. What cal you this? what meane you by this? what worſhipping is this that is without loue, and without ſacrifice? Is not this opē hipocriſye to honor a thing outwardlye, and neather to loue it, nor to fanor it inwardly? nor yet to offer any ſacrifice vnto it? this is nothing els but open mocking, and I may well Math. 27. compare you vnto the wicked Iewes that crouched, & knéeled vnto Chriſt, but they did it neyther of loue, nor fauour, but of mockage, as you doe honour your ſayntes, and Images. This commeth all wayes to thē that will mocke, and trifle with gods holy word, that whē they thinke to auoyde it with a damnable diſtinction, then is it moſt agaynſt them, ſo that all chriſtē men may ſée, that the hand of God is heare. Alſo an other baulde reaſō you haue, which is of M. Rychard. If ſaintes when they were here, and De media villa. 4. ſent not confirmed in grace, did of their charitie pray for vs. Therefore now muſt they pray much more, ſeing they are now confyrmed in charitie &c.

Is not this a goodly bauld reaſon to caſt at a byſhops cure? How can hée proue this? what ſcripture hath hée for hym? I heare well his carnall reaſon, but I heare no probation, I will make him a lyke reaſon. The ſayntes when they weare heare, did of their charitie cloth naked men, and fede the A papiſtical reaſon, well aunſwered & confuted. hungrey, and gaue drinke to yt thirſty, and viſited them that were in priſon: therefore much more now, for they be confyrmed in charitie, and theſe bée déedes of charitie.

Lykewiſe. S. Paule when he was heare, dyd of hys charitie, wryte epiſtelles to declare the veretie, therefore now muſt • ée much more wryte: ſo y•, where afore hée wrot but one epiſtell, now muſt hée at yt leaſt write thrée, or els hée is not confyrmed in charitie. & I thinke hée dyd neuer a greater dede of charitie, then now to wright an epiſtell, and to declare his owne piſtels, for all the world is at variaunce, for vnderſtāding of them. You blynd gydes, who hath learned you to declare, wherein the charitie of ſayntes doth ſtande? who hath geuē you auctoritie, to geue a déede of charitie vnto ſayntes, that ſcripture doth not geue. Wherfore is it a déede of charitie for one to pray for an other? is there any other cauſe then that the holy Ghoſt ſo declared it in his word? Wherfore that is charitie in this lyfe, that the worde of God byddeth you doe, and as for the workes that charitie ſhall haue in an other lyfe, it belongeth not to you to iudge farther then the word of God.

Alſo you haue an other reaſō, God ſheweth myracles in this place, and in An other Papiſticall reaſon. that place, to the honouring of this ſaynt, and that ſaynt, therefore we muſt lykewiſe honour them. I aunſwere as to your myracles, though I haue aunſwered to them beefore, yet will I adde this vnto it, that God is no God of ſuperſtition, nor that fauoreth one place more then an other, or that hath any affectiō to this place, more then to that, wherefore this is your ſuperſtition inuented of the deuill, for God will neyther bée honored in the mountayne, nor yet in Ieruſalem, but in mens hartes. And as to Iohn. 4. your myrakles the great Godes Diana did alſo myrackles, as you may Actes. 19. reade in ſcripture, conſyder her honour, that ſcripture ſpeketh of, and compare it to the honour of your Images, & you may ſée they doe agrée. Farthermore Apollo, Caſtor, Aeſcu lapius and ſuch other did alſo greate myracles, as ſtories doe make mention, and alſo many men which were both wyſe, well learned, and alſo many men of a great reputation and honour as you bée, yea and mē of great holynes doe beare witneſſe of y• ſame. Therfore by this reaſon we muſt alſo honour them. Alſo an other reaſon you haue out of Iob. Conuert thy ſelfe vnto ſome of the ſayntes. Of Iob. 5. this you conclude that we muſt pray vnto ſayntes. I aunſwere of this you may conclude that you bee blinde, and dull Aſſes, and vnlearned ſtockes, Papiſtes are wreſters of the ſcriptures of God. peruerters, tearers, renters, of holy ſcripture. I pray you what ſayntes dyd yt old fathers know before Chriſtes comming? whom did they recken to be in heauen before Chriſtes aſſention? why did they deſyer ſo ſore his cumming if they beléeued that they ſhould haue aſcended vp to heauen? But this is the ſentence of that place, Elephas reproued Iob, and ſayth yt hée is not Gods ſeruaunt, and therefore God puniſhed him ſayth hée, and to prooue this hée biddeth Iob call to memory all holy men, and ſeruaunts of God, and recken one if hée can among them all, whom God did ſo puniſh: wherefore hée concludeth that Iob is not the ſeruaunt of God, but a foolyſhe man (which in Scripture is the enemye of God) whom God ſhall ſlaye in his wrath. This is the ſentence of that place.

Fynallye you haue an other reſon, you ſhall praiſe God in his ſayntes, Pſal. 150. therefore ſayntes muſt bée honoured. I aunſwere is not this a good conſequent? I muſt praiſe God in Beares and Apes, therefore Beares, & Apes, muſt bée worſhipped. Adde that yt foloweth in ye text, you muſt praiſe God in timbrels, in orgens and in pypes, therefore after your conſcequent timbrels, orgens, and pypes, muſt bée A fooliſhe & papiſticall argument well aunſwered. worſhipped, but if you weare learned in ſcriptures, you ſhould fynde an other ſentence in the holy Pſalme then this is for the very trewe text is Laudate dominum in ſanctititate ſua. Praiſe God in his his holynes, but let vs graunt that hée ſayth, prayſe God in his ſayntes, doe not you knowe that ſcriptures ſay, bleſſed is God in all his giftes? out of this can not follow that we ſhall worſhip, and pray to Gods giftes, but God ſhall bée prayſed, and honoured in all his giftes, as in ſaint, man, and Angell.

An other reaſon you haue of a ſimilitude: A fooliſhe reaſon of ye papiſtes. Like as a mā can not come to the ſpeach of a kyng, but that hée muſt haue certayne mediatoures, (as Dukes, Erles, and ſuch men as bée in fauour betwéen him and the king) that may entreate his matter: So likewiſe béefore God. I aunſwere: you Infidelles and miſtruſters of God, what will you make of God? will you make him a fleſhely and a carnall ſtocke, full of paſſions and of affections? Ʋnto a mortall Prince you make mediatours béecauſe hee knew not your hart, and béecauſe hée is more affectionat to one man thē to an other, and beecauſe hee iudgeth after the ſight of hys eye, and after ye percialnes and affection of his hart. But ſo doth not God, but alonely of mere mercy and grace. But to your ſimilitude: you can not haue no Dukes to ſpeake for you, excepte you géeue them rewardes, excepte they haue carnall affection to you: therfore by your ſimilitude you muſt likewyſe doe to Saintes.

But S. Ambroſe anſwereth clearly to this damnable reaſon of yours, ſaying: Men are wonte to vſe thys Ad. Ro. c. 1. miſerable excuſation, that by theſe thinges may wee come to God, as we may come to the kyng by Erles. I aunſwere, wee doe come vnto the kyng, by the meanes of Dukes and Erles, becauſe that the kyng is a man, and knoweth not to whom hee may committe the common wealth, but vnto God (from whom nothing can bee hidde) hee knoweth all mens merites, wee neede no ſpokeſman nor no mediatour but alonely a deuoute mynde. &c.

Here are you clearely aunſwered of S. Ambroſe to youre carnall reaſon. Item, an other reaſon out of your lawe, that Images bee vnto vnlearned De conſec. Diſt. 3. c. perlatum. men, that ſame thyng that letters and writinges bée vnto them that bee learned, that they may thereby learne what they ought to folow.

If your Images bee no more to vnlearned men then writinges be to learned men, therefore they may no Images are no more to bee worſhipped thē the bookes that learned men reade. more doe to them then learned men doe to their letters: woulde you ſuffer learned men to come and kneele, and offer to my booke, and ſette vp candels before it, and to make vowes to come yearely thereunto? and to deſire petitiōs béefore my booke of thoſe Saintes yt bée written therein? Sée how your owne example maketh agaynſt you, and all thing that I can bringe. Wherefore, if there bée any grace in you, or if there bée any ſhame in you of the worlde, for Chriſtes ſake leaue of this falſe▪ learnyng and colouring of Idolatrie. For you doe not onely deceaue your ſimple brethren, but you doe alſo blaſpheme the immortall God of heauen, which doubtles will auenge ſhortly this rebuke on you, if you doe not amende: whoſe violēce and might you are not able to withſtand. Wherefore I exhorte you in ye bleſſed name of Chriſt Ieſus, that you repent in tyme, and take vpon you to learne the veritie: which is, how God is onely to bée honoured, and onely to bée ſacrificed vnto, hée is onely to bée prayed vnto, of hym onely muſt our petitions bee aſked, it is hée onely yt géeueth wealth & proſperitie, & hée only muſt deliuer and comforte vs in all aduerſities, & hée onely muſt helpe vs out of all diſtreſſe: vnto whom as Saint Paule ſayth, be alonely glory and honour 1. Tim. 1. for euer. Amen.

Now moſt excellent and noble Prince, I haue here after the poore Doctour Barnes concluſion. gifte that God hath géeuen mee ſet out vnto your grace certain articles, which though they ſéeme at the firſte ſight to bee newe, yet haue I prooued them openly with the euerlaſtynge worde of God, and that not wroonge, nor wreſted after my lyghte brayne, but after the expoſition of clarkely doctours, yea and that of the oldeſt & of the beſt. Wherfore moſt excellent Prince, moſt humbly, & moſt méekely I beſéeche your grace, that I may finde ſo great indifferencie at your graces hand, as that the Byſhoppes ſhall not condemne this booke, after the maner of their olde tyranny: excepte they can with open Scriptures and with holy Doctours, refell it as I haue prooued it.

But I would it ſhould pleaſe your grace to call them beefore you, and to commaunde as many as will condemne this booke, euery one of them ſeuerally without others counſell, to write their cauſe, why they will condemne it, and the ſcriptures whereby they will condemne it, and to bryng them all to your grace, and your grace may iudge betwéene both parties.

I doe not doute but they wil bring your grace maruailous probations, and ſuch as were neuer hearde. And if thrée of them agrée in one tale (if they bée deuided) let mée dye for it, and that your grace ſhall well ſée. The father of heauen and hys moſt mercifull ſonne Ieſus Chriſt, kéepe your grace in honour, to his pleaſure and glory.

Amen.

Of the originall of the Maſſe and of euery part therof tranſlated into Engliſh out of his booke

De Doctorum Sententijs. ¶ De conſecratione. Dist. 1. Cap. Iacobus ex 6. Synodo.

IAmes the brother of the Lorde, as cconernyng the fleſhe, vnto whom was firſte cōmitted the Church of Ieruſalem, & Baſilius the Byſhop of Caeſaria gaue vnto vs the celebration of the Maſſe. Sayth the gloſe, that is to ſay the manner how to celebrate yt Maſſe. For the woordes by the which the body is made, were deliuered frō the Lord him ſelfe. But afterward, others alſo added ſome one péece, ſome an other, for comlynes, and ſolemnitie. And thus much ſayth hée.

God Chriſtian reader what can theſe men, wholy addicted to lyes, otherwiſe doe, but beguile & deceaue. For this is their onely endeuour, whiche although it may bée manifeſt vnto thée by many of their déedes, not withſtanding by this one▪ (of yt which they ſo greatly boaſt) it is ſo manifeſt that none cā dony it. To attribute the originall of the Maſſe vnto Iames the Apoſtle and to Baſilius ye biſhop, is an errour not to bée ſuffered, for aſmuch as it is moſt falſe, as by that which foloweth ſhall appeare.

Let them declare (if they can) what Iames made thereof, and what Baſtill added thereto? Let them bryng A bold chal • nge of Doctour Barnes. foorth one of the Apoſtles that euer ſayd Maſſe, & they ſhal haue yt victory. Ieames died about the yeare of our Lord 62. And of Maſſe (as they vnderſtand it) there was no mention made in the Churche by the ſpace of 200. yeares. Moreouer then this, Baſill The Papiſtes lye manifeſtly diſplayed. tyed about the yeare after Chriſt 380. How then could hée agrée with Iames aboute the Maſſe? But what Maſſe had the Church from after the death of Iames vnto Baſiles tyme? & by what authoritie did Baſill deliuer to vs ye maſſe? Moreouer theſe mē doe adde their auctoritie out of the vj. Synode, that their lye might bée the more notorious. Bring foorth the vj. Synode in the whiche theſe thinges bée written. I pray you what was handled in the vj. Synode, The maner of celebrating Maſſe? Or agaynſt whom was ye vj. Synode gathered togither? agaynſt thoſe yt would not ſay Maſſe? Nothyng leſſe: but agaynſt ſuch as wickedly taught that there was one operation in Chriſt: Read the actes of the Synode and you ſhall finde it to bée ſo. But let vs graūt in the meane • eaſon that this was handled in yt Synode, what doth it prooue. We do not contende what matters were intreated of in the Synode: but whether Ieames and Baſill deliuered vnto vs the maner of celebrating the Maſſe. How doth the vj. Sinode prooue this: Of this is our contention. Where hence was the vj. Synode certified that Iames and Baſill deliuered the Maſſe? Their writinges and woorkes Iames & Baſil falſeſied by the Papiſtes. remaine amongeſt vs, in the whiche there is not founde one ſillable to bée read as concerning the Maſſe. Moreouer the vj. Synode was in Gréece, who vnto this day doe varye frō our manner of celebrating. Wherefore it muſte néedes bée that either wée or they doe erre from the ordinaunce of S. Iames. But what ſaye you to this? The vj. Sinode was celebrated after the yeare of Chriſt. 674. Before this tyme, of whom tooke you the manner of celebratyng? not of the tradition of Ieames, for yt was as yet vnknowen to the world, & now firſt of all was it by ye Synode opened to ye world. But that this matter may bée the better knowen vnto all the world, I will ſet agaynſt you the auctoritie of S. Gregory who ſayth that the Apoſtles had no peculiar maner in celebratyng the Maſſe, but that they onely ſayd the Lordes prayer. Whoſe wordes bée In regiſt. lib. ca. 63. theſe. The maner of ye Apoſtles was, that onely at the ſaying of the Lordes The ſimplicitie of celebratyng the communion in the primatiue prayer they conſecrated▪ the Sacrament. Thus ſayth Gregory; where is now the tradition of Ieames? S. Gregory knew it not. Surely if you were Chriſtians, you would bée aſhamed at the leſt wiſe (if you reuerence not God) ſo to perſecute, teare, and ſlay your brethren for your wicked Maſſe, of which you boaſt that Chriſt and all his Apoſtles were the auctors, when as you can bryng foorth not one good man for a teſtimony therof. For I ſpeake of your Maſſe as it is pe • red and not of thée woordes of Chriſt.

But that I may briefly finiſhe this matter. Becauſe the maſſe is ſo deare Gayne and aduauntage maketh the Maſſe to bee the better loued of Papiſtes. vnto you (and that for good cauſe, ſithens by it you fill your bellyes, you kéepe horſes and dogges, you conſecrate harlots to Venus, and many other ſuch kynde of good woorkes,) and yet bée vncertaine of the auctor, I wil deſcribe vnto you the authors of your patched Maſſe and that out of your owne writers, leſt that you ſhould obiect vnto mée that I am a Lutheran.

Cronic. cro. F • ſci. temp.Firſt of all Pope Gregory, ſurnamed the Great, held a generall Councell at Rome about ye yeare of Chriſt. 594. in the whiche hée ordeined the Entrance or Introite of the Maſſe, to bée begon with ſome Pſalme. Introitus.

Hée added moreouer that Kyrieleiſon ſhould bée ſong ix. tymes. Kirieleyſon

Hée alſo added in the Cannon of the Maſſe, Dieſ que noſtros in tua pace disponas, vnto theſe woordes, Per Chriſtum Dieſ que noſtros. Dominium nostrum.

Hée likewiſe added Pater noster. Pater noſter. Faſc. temp. Orationes. Tractus. Cronic. cro. Gloria in excelſis.

Pope Gelaſius adioyned the Prayers, Hymnes, and Tractes about the yeare of Chriſt. 482.

Pope Theleſphorus appointed that the Goſpell and Gloria in excelſis, ſhould bée ſonge, about the yeare of Chriſt. 134.

Pope Symmacus enlarged Gloria in excelſis, for firſt they had nothyng Cronic. cro. more then that was in the Euangeliſt. Hée liued about the yeare. 494.

Pope Marcus appointed that vpō Cronic. cro. Faſci. temp. Feſtiuall dayes immediatly after the Goſpell, ye Nicene Créede ſhould bée ſong with a loude voice by the Quier Nicene Creede. and the people, about the yeare. 334.

This prayer, Veni ſanctificator omnipotens eterne Deus, whiche is ſayd ouer Bern. Abbas de officio Miſſa. the hoſt, was taken frō the Frēch order. Moreouer theſe woordes, Suſcipe ſancta Trinitas, was onely taken by cuſtome, and not by the ordinaunce of any Pope.

Pope Sixtus yt firſt ordeined that, Cronic cro. Faſ •• . temp. Sanctus. Ratio. di. Cronic. cro. Faſci. temp. Sanctus, ſhould bée ſong iij. tymes in the Maſſe, about the yeare. 124.

Pope Gelaſius ordeined, Teigitur cl •… iſsime pater, and appointed that the Prieſtes ſhould ſay the Secretes, the Cannon, and the Prefaces with Doct. Crātz. their armes ſtretched abroad, hée lyued about the yeare. 482.

Pope Leo the great, added vnto yt Faſci. temp. Canon, Hanc igitur oblationem, & ſanſtum ſacrificium, immaculatam hoſtiam, Sanctum ſacrificium. about the yeare. 444.

Pope Gregory the thyrd adioyned, Croni. cro. Faſci. temp. Quorum ſolemnitas. Quorum ſolemnitas hodie in conspectudiuinae maieſtatis tuae celebratur, Domine, Deus noſter, about the yeare. 754

Pope Celeſtine the firſt appoynted Cronic. cro. that the Pſalmes of Dauid ſhould bée ſong in maner of an Antheme of all yt people béefore the ſacrifice which was not wont to bée done. For after the Epiſtle and Goſpel were read the ſacrifice was ended. Hée liued about the yeare of Chriſt. 424.

Pope Alexander the firſt added, Cronic. cro. Ratio. diui. Qui pridi • quam pateretur. Faſci. temp. Agnus Dei. Qui pridie quam pateretur. Hée lyued about the yeare. 114.

Pope Sergius the firſt ordeyned that, Agnus Dei, ſhoulde bée ſong thrée tymes whileſt the Sacrament of Chriſtes body was in breakyng, about the yeare of Chriſt. 694.

The firſt Latin Maſſes were ſong Cronic. cro. by Iohn Byſhop of Portuence in the vj. generall Councell of Conſtantinople, about the yeare. 674.

Behold Chriſten Reader, here nowe haſt thou their Maſſe as it is patched togither and the authours of euery part thereof, whiche our Papiſtes ſo wickedly defende to bée a ſacrifice. Neither is it any meruaile, if they doe with tooth and nayle defende a thyng ſo deare, ſo laborious and that hath béene ſo longe tyme a makyng. This I dare boldly affirme that that magnificent Temple of Salomon was in a greate deale leſſer tyme builded, then this Iſopes crow was decked with hys borowed fethers. Neither yet would I haue thée to forgette the Decrée of the Pope which prooueth that Maſſe was ordained by Iames and Baſill. I praye • hée, take away all that whiche was added by theſe fathers and what then is remaynyng to the Maſſe? What is lefte that Iames deliuered, or that Baſill commended vnto them? Nothyng at all but the very woordes of Chriſte. Thus doe theſe good fathers ſet them ſelues agaynſt the manifeſt trueth of God. But what ſhall bée their glory and reward thou ſhalt ſée, if thou wilt leaſurably lyſten and beholde to the ende of the tragedye. The Lord ſhall ſpeake with them in his anger and in his heate ſhall feare them. When hée ſhall waxe hoate in hys ſodayne diſpleaſure, then euill ſhall it bée with theſe gyauntes, and well ſhall béefall to all that truſt in the Lord who may illuminat the hart of the faythfull.

Amen.

A generall collection out of Doctour Barnes Woorkes of all the teſtimonyes, auncient fathers, Councels, and of the Popes owne lawes, alleaged by hym to prooue theſe articles folowyng, in the maner of a Table or rather an Epitome of all his woorkes that hee hath made.

A Preface of T. G. to the Reader.

FOraſmuch as Maiſter Doctor Barnes in the firſt Edition of his Engliſhe workes, whiche were firſt corruptlye Printed beyonde the Seas, had collected at the ende thereof all the teſtimonyes of the Doctours, Councelles, and of the Popes lawes, which he had beefore alleaged, and were confuſely myngled with the Table by the order of the Alphabete: and whereas it was thought more expedient by the aduiſe of the learned, and for the better edifying of the Reader, to haue thoſe teſtimonyes for euery article collected ſeuerally by thē ſelues: I haue therefore accordyng to my ſimple ſkill, gathered this Epitome, and haue added alſo thereunto foure other articles tranſlated into Engliſhe out of hys Booke De Doctorum Sententijs, whiche bee confirmed in the lyke ſorte onely by bare teſtimonyes of ſcriptures, fathers, coūcels, & lawes. Which foure articles, and the treatiſe beefore of the originall of the Maſſe, were omitted in hys Engliſh workes. But as for all the other teſtimonies in his booke De Doctorū Sententijs, hee hath in this volume of his workes diſperſedly alleaged moſt of them to his purpoſe, as hee had occaſion, which by this Epitome folowing thou mayeſt perceaue. Now haſt thou gentle reader to conſider of theſe auncient teſtimonyes: deſiring thee for the cōfirming and eſtabliſhyng of thy doubtfull conſcience, to compare theſe ſayinges of Doctors, holy fathers, and of the Popes own law, vnto the ſaying of the Pope and his Papiſticall byſhops, that bee in theſe latter dayes, and to their late practiſes, where their power is, or hath beene receaued: and then geeue ſentence howe they doe agree. If they doe accorde, then is it lyke they bee of the true Church, whereof theſe holy fathers were. But if they agree not, then mayeſt thou ſuſpect, that they haue gone aſtray, and that the deuill hath tranſfigured hym ſelfe into an Aungell of light, and that they are his miniſters. Who notwithſtandyng haue faſhioned them ſelues as though they were the miniſters of righteouſnes, whoſe end ſhall bee accordyng to their deedes.

¶ That faith onely iuſtifieth.

Ambr. ad Rom. 3. AMbroſe ſayth, they are iuſtefyed freely, for they doeing nothing, nor nothing deſeruing, all onely by fayth are iuſtefied, by the gyft of God.

Fol. 230. col. 1.

Ambroſe ſayth, It was ſo decreed of God, that after the lawe, hee ſhould require Ambr. ſuper Rom. 4. vnto ſaluation all onely the fayth of grace, hee ſayth, that they bee bleſſed, of whom God hath determined wtont labour, without all manner of obſeruation, all onely by fayth that they ſhall bee iuſtefyed before God. Bleſſed are they whoſe ſinnes are forgeuen Clearely: they are bleſſed, vnto whō without labour, or without any worke their iniquities bee remitted, and their ſynnes couered, and no manner of workes required of them, but all onely that they ſhould beleeue. 231. col. 1

Athanaſyus ſayth, there are two maner of faythes, one is iuſtefying, as yt Super Rom. 2. of the which it is ſpoken, thy fayth hath ſaued thee: An other is cauled the gift of God, whereby myracles bee done, of the which it is written, if you haue fayth as a graine of muſtard ſeede. 241. col. 1.

Athanaſyus ſayth, Nowe doth the Apoſtle playnely ſhowe, that fayth Atha. ſuper Galat. 3. all onely hath vertue in hym to iuſtifie: and bryngeth Abacuke ſaying of fayth (and not of the law) ſhall a righteous man lyue. Hee addeth well beefore God, for beefore man peraduenture they ſhall bee reckened righteous that ſticke to the law, but not beefore God. &c. 233. col. 1

Auguſtine ſaith, thoſe ſame workes yt bee done beefore fayth, thoughe they Aug. in prol • . pſal. 31. ſeeme vnto men laudable, are yet but vayne, and I doe iudge them as great ſtrength and ſwift running out of the way. Wherefore let no man count his good workes before fayth. where as fayth is not, there is no good worke, the ententiō maketh a good worke, but fayth doth guide the entention. &c. 233. col. 2

Auguſtine ſayth, we doe gather that a man can not bee iuſtefyed by the preceptes De ſpiri. & lit. cap. 12. of good lyuing, that is, not by yt lawe of workes, but by that lawe of faith: not by the letter but by the ſprite, not by the merites of workes, but by free grace. 234. col. 1 • 3. queſt. c. 76.

Auguſtine ſayth, S. Paule affirmeth that a man may bee iuſtifyed by fayth, without any works goyng before iuſtifycation, but when a man is iuſtifyed by fayth, how can hee but worke well, though yt he before working nothinge righteouſly, is now come to the iuſtifycation of fayth, not by merytes of good workes, but by the grace of God, the which grace in hym now can not bee Idle, ſeeing that now thorow loue hee worketh well. And if hee depart out of this worlde after that hee beleeueth, the iuſtifycation of fayth abydeth by hym, not by his workes going before iuſtifycation (for by his merites came hee not vnto that iuſteficatiō, but by grace) nor by his workes that followe iuſtefycation, for hee is not ſuffered to lyue in this lyfe. Wherfore Paule and Iames are not contrary, for Paule ſpeaketh of the workes that goe beefore fayth and Iames ſpeaketh of the woorkes that followe the iuſtefycation of fayth. 238. col. 1

Auguſtine expoundinge the texte of yt De ſpiri. & lit. Apoſtle Roma. 2. The doers of the law muſt bee iuſtifyed, ſayth, ſo muſt it bee vnderſtoode, that we may know, that they can no otherwiſe bee the doers of of the law, except they bee fyrſt iuſtifyed: not that iuſtifycation belongeth to the doers, but that iuſtifycation doth proceede of all manner of doeing. 240. col. 1 Super can▪ ſer. 67.

Barnarde ſayth, I doe abhorre what ſo euer thinge is of mee, except peraduenture, that, that bee myne, that God hath made mee his. By grace hath hee iuſtifyed mee freely, and by that hath hee deliuered mee, from the bondage of ſynne. Thou haſt not choſen me ſaith Chriſt) but I haue choſen thee: nor I found any merites in thee, that might moue mee to chuſe thee, but I preuented all thy merytes. Wherefore thus by fayth I haue maried thee vnto me, and not by the workes of the lawe. I haue maried thee alſo in iuſtice, but not in the iuſtice of the lawe, but in that iuſtice which is of fayth. 233. col. 2

Popes law ſayth, Cornelius centuno 2. queſt. 7. non omnes Epiſcopi. being a heathen man was iuſtifyed by the gift of the holy Ghoſt. 240. col. 2

¶ What the Church is: and who bee thereof, and whereby men may know her.

De verb. Domi. ſer. 50. AVguſtine ſaith, of Chriſt is ye church made fayre, fyrſt was ſhee fylthy in ſynnes, afterward by pardon, and by grace was ſhee made fayre. 244. col. 1

Auguſt. ſer. 〈◊〉 de tempere. Auguſtine ſayth, The holy church are we, but I do • not ſay we as one ſhould ſay we that bée here alonely, that heare 〈◊〉 now, but as many as bee here faith full Chriſten men in this Church, that is to ſay in this Citie: as many as bee in this region: as many as bee beyond the Sea. &c. 245. col. 1

Lyranus ſayth, The Church doth not • ſtand in men, by reaſon of ſpirituall • yranus in Mat. cap. 〈◊〉 . power, or ſecular dignities: For many Princes and many Popes, & other inferiour perſons haue ſwarued from the fayth. Wherefore that Church doth ſtand in thoſe perſons in whom is the true knowledge and cōfeſſion of faith, and of veritie. &c. 245. col. 1

Auguſtine ſayth, The whole Church August. de verbus Apoſtole. ſer. 19. ſayth, forgeue vs our ſinnes, wherfore ſhe • hath ſpottes and wrinckles, but by knowledgyng of them, her wrinckles bee extended and ſtretched out, by knowledgyng, her ſpottes are waſhed away. 246. col. 1

Auguſtine ſayth, Our holy mother Auguſtinus the Churche throughout all the world ſcattered far and long, in her trew head Chriſt Ieſus taught, hath learned not to feare the cont •… elyes of the Croſſe nor yet of death: but more and more is ſhee ſtrengthned not in reſiſtyng but in ſufferyng. &c. 250. col. 2

The Popes law ſayth, Therfore is De con. D. D. 4. c. prima • gitur. the Church holy, becauſe ſhee beleueth righteouſly in God. &c. 246. col. 2

The Popes law ſayth, The whole De pen • . Diſ. 2. Si in gloſ • . 23. q. 1. Arecta & i • gloſa. Church can not erre. Alſo in an other place of the congregation of faythfull men muſt needes bee, which alſo cā not erre. &c. 247. col. 2

¶ That the keyes of the Churche bee the Woorde of God and not mans power.

HIerome ſayth vppon theſe wordes, I ſhall geue thee the keyes of heauē. Hiero. in M. c. 16. This place, the Byſhops & the Prieſts not vnderſtanding haue vſurped vnto them ſomewhat of the Phariſeis pride, ſo that they thinke that they may condemne innocentes, and looſe them that bee giltie: whē beefore God, not the ſentence of the Prieſt, but the lyfe of the giltie is regarded. &c. 257. col. 2

Auguſtine ſayth, That muſt bee called a key where by the hardnes of our Auguſt. ſer. 〈◊〉 . de ſane. hartes are opened vnto fayth, & where by yt ſecretnes of myndes are made manifeſt. A key it is (ſayth hee) the whiche doth both open the conſcience to the knowledge of ſinne, and alſo includeth grace, vnto the wholſomnes of euerlaſtyng miſtery. &c. 258. col. 1

This doth Chriſoſtome well proue Chriſo. in M. c. 15. D • doctr. chriſtia. li. 1. c. 15. &. 18. in theſe wordes. Th • key is the word & the knowledge of Scriptures, wherby the gate of veritie is opened vnto men. &c. 261. col. 1

Auguſtine doth alſo witnes the ſame ſaying. Theſe keyes hath hee geuen to Super 〈◊〉 . the Church, that what ſhee byndeth in in earth ſhall bee bounde in heauē, and what ſhee looſeth in earth ſhal bee looſed in heauē: that is to ſay, who ſoeuer doth not beleeue that his ſinnes bee forgeuen hym in the Church, they bee not forgeuen hym: But hee that doth beleeue, and auerte hym ſelfe from hys ſinnes, beyng within the Churche by that ſame fayth and amendement is he made whole. &c. 261. col. 1

Origene vpon theſe wordes Tu es Petrus. Origenes Super. M. H • . 1. &c. The wordes were ſpoken vnto Peter, vnto all Apoſtles, vnto all maner of perfect faythfull men (for all they are Petrus) and in all them is builded the Church of Chriſt, and agaynſt none of them can the gates of hell pre • ayle. Dooſt thou reckē that the keyes of heauen were alonely geuen to Peter, and that no other Chriſten mā dyd receaue them. &c. 261. col. 2

Auguſtine doth alſo teſtifie the ſame Super Ioan. Tr •… . 124. c. 21. in theſe wordes. Wherfore the Church whiche is founded and grounded in Chriſt, of hym hath receiued in Peter the keyes of heauē, that is, to ſay power to bynde and looſe. &c. 261. col. 2

Chriſoſtome ſayth, The key bearers In M. c. 23. are Prieſtes, vnto whom is committed the word to teach, and to interprete Scripture. &c. 262. col. 2

Ambroſe ſayth, Sinnes bee forgeuē Li. de Cain & Abe •• . by the word of God, whoſe interpreter is the Deacon. &c. 262. col. 2

Chriſoſtome ſayth, Behold I ſee mē Chriſo. ſ. 6. de anathemate. that haue no trew ſence of holy Scripture: yea they vnderſtand nothyng at all therof: & to paſſe ouer many things, for I am aſhamed to call them madde men, triflers and wranglers, they bee ſuch as know not what they ſay, nor of what thyng they ſpeake, but alonely bee they mightye and bolde to make lawes, and to curſe and cōdemne thoſe thynges, of the whiche they know nothyng at all. &c. 265. col. 2

The Popes▪ law ſayth, If Peter 24. q. 〈◊〉 . Quod • ū que haue power alonely to bynde and to looſe, then doth it not the Church: But if this bee done in the Church, then did Peter whē hee receaued the keyes, ſignifie holy Church. &c. 261. col. 2

¶ That free will of man, after the fall of Adam of his naturall ſtrēgth, can doe nothyng but ſinne beefore God.

AVguſtine ſayth, Leſt any mā ſhould Super Ioannem tract. lxxi. ſuppoſe, that the braunche of hym ſelfe could bryng forth, at yt leſt wayes, a litle ſrute, therfore ſaith hee, nor with out me, can you doe a litle, but without we cā you doe nothyng. Therefore whether it bee litle, or much, without him, can it not bee done, without whō is nothyng done. One of two thinges, muſt the braunche needes doe, either abyde in the vyne, or els burne in the fire, if it bee not in the vyne, then is it in the fire. &c. 267. col. 1

Barnarde ſayth, What ſhall we ſay? is this alonely all the merite of freewill, Barnarde lib. arbit. that hee doth alonely cōſent? yea doubtles. Not that, the ſame conſent, in the which is all his merite, is not of God, when that we can neither thinke (the which is leſſe, then to cōſent) any thing of our ſelues, as though we were ſufficient of our ſelues. Theſe wordes bee not myne, but the Apoſtles, the whiche geueth vnto God, and not to his freewill, all maner of thinges, that can bee good, that is to ſay, to thinke, to will, or to performe. &c. 267. col. 2

Auguſtine ſayth, What goodnes can hee doe, that is loſt, except that hee bee In Enche. ca. 29. deliuered from his miſerie? Can hee doe good by his freewill? God forbyd, for man euill vſyng hys freewill, dyd both looſe him ſelfe, and alſo his freewil, and as man beeyng alyue, doth kil him ſelfe, and when he hath killed him ſelfe, hee can not make hym ſelfe alyue agayne. So likewiſe, when we doe ſinne by freewil, and ſinne hath the victory, then is freewill cleane loſt, for of whom a man is ouercome, vnto hym muſt hee bee ſeruaunt. Doubtles, this ſentence is of Peter the Apoſtle, the which ſeeing that it is true, I pray you what maner of freedome cā a bonde ſeruaunt haue? except it bee, when it pleaſeth him to ſinne. &c. 268. col. 1

Auguſtine ſayth, O curſed freewill, without God, we haue experiēce, what De verbis Apoſt. ſer •… . freewil can doe without God, therfore are we miſerable, becauſe we haue experience, what freewill is able to doe, without God. Behold, mā was made good, & by his freewill, was hee made an euill man. When ſhall an euill man by his freewill, forſaking God, make a man good, hee beeyng good, could not keepe him ſelfe good: and now, that he is euill, ſhall hee make him ſelfe good? when that hee was good, hee kept not hym ſelfe good, and now, that hee is euill, ſhall hee ſay, I make my ſelfe good? &c. 268. col. 2

Auguſtine ſayth: Hee that feedeth De verbis Demi ſer. xv. without mee, feedeth agaynſt mee. &c. 269. col. 2

Auguſtine ſayth, Thou wilt ſay, that can my will doe, that can my freewill De verbis Apoſt. ſer. xiij. doe. What will? what manner of freewill? except that hee guide thee, thou falleſt, except hee lift thee vp, thou lyeſt ſtil. How canſt thou then doe it by thy ſpirite, ſeeing that the Apoſtle ſaith: As many as bee led by the ſpirite of God, bee the children of God. Wilt thou doe of thy ſelfe? Wilt thou bee led of thyne owne ſelfe to mortifie the deedes of the fleſh? what will it profite thee? For if thou bee not an Epicure, thou ſhalt be a Stoicke? Whether thou bee an Epicure, or a Stoicke, thou ſhalt not be among the children of God. For they that bee guided of the ſpirite of God, bee the children of God: not they that lyue after their own fleſh: not they that lyue after their owne ſpirite: not they that bee ledde of their owne ſpirite: but as many as bee ledde of the ſpirite of God, they bee the children of God. &c. 270. col. 1

Auguſtine ſayth: If mā doe perceiue, De temp. ſer. lxiij. that in the commaundementes, is any thyng impoſſible, or els to hard, let him not remaine in him ſelfe, but let hym runne vnto God, his helper, the which hath geuen his commaundementes for that intent, that our deſire might bee ſtyrred vp, and that hee might geue helpe. &c. 271. col. 2

Auguſtine ſaith, The Pelagiās thinke, De lib. arb. cap. xvi. that they know a wonderous thyng, when they ſay, God will not cōmaund that thyng, the which hee knoweth is impoſſible for man to doe. Euery man knoweth this, but therfore doth he cō maunde certeine thynges, that we can not do, becauſe we might know, what thyng we ought to aſke of him. Faith is ſhee, whiche by prayer, obtaineth that thing, that the law commanndeth.

Briefly, hee that ſayth, If thou wilt, thou mayeſt keepe my commaundementes. In the ſame booke, a litle after ſayth. Hee ſhall geue me keepyng in my mouth. &c. 272. col. 1

Auguſtine ſayth, The Pelagians ſay, De lib. arb. cap. xvi. that they graunt how that grace doth helpe euery mans good purpoſe, but not that hee geueth the loue of vertue to him, that ſtriueth agaynſt it. This thyng doe they ſay, as though man of hym ſelfe, without the helpe of God, hath a good purpoſe, & a good mynde vnto vertue, by the which merite proceedyng beefore, hee is worthy to bee holpē of the grace of God, that foloweth after. Doubtles, that grace that foloweth, doth helpe the good purpoſe of man, but the good purpoſe ſhould neuer haue beene, if grace had not preceded. And though that the good ſtudy of man, when it begynneth, is holpen of grace, yet did it neuer begyn without grace. &c. 272. col. 2

Auguſtine ſayth, The grace, which is geuen of the largenes of God, priuely De predeſt. Cap. 8. into mens hartes, can not bee deſpiſed of no maner of hard hart. For therfore it is geuē, that the hardnes of the hart ſhould bee taken away. Wherfore whē the father is hard within, and doth learne, yt we muſt come to his ſonne, then taketh hee awaye our ſtony hart, and geueth vs a fleſhly hart. And by this meanes, hee maketh vs the childrē of promiſe, and the veſſels of mercy, which hee hath prepared to glory. But wherfore doth hee not learne all mē to come to Chriſt? Bicauſe that thoſe, that hee learneth, hee learneth of mercy, and thoſe, that he learneth not, of his iudge ment doth hee not learne them. &c. 273. col. 1

Auguſtine ſayth, The law was geuē that mā might finde hym ſelfe, and not August. de verb. Apoſt. ſent. xiij. to make his ſickenes whole, but by his preachyng, the ſicknes increaſed that the Phiſitian might bee ſought. Wherfore the law threatnyng, and not fulfillyng that thing, that hee commaūdeth, maketh a man to bee vnderneath him, but the law is good, if a man doe vſe it well. What is that, vſe the law well? By the law, to know our ſinnes and to ſeeke Gods helpe, to helpe our health. &c. 275. col. 2

Auguſtine ſayth: The diſputation of them is vayne the whiche doe defend Auguſt. Super Ioannem tract. lxxxviij. the preſciēce of God, agaynſt the grace of God, and therfore ſay, that we were choſē beefore the making of the world, becauſe that God knew before that we ſhould bee good, not becauſe he ſhould make vs good. But hee that ſayth, you haue not choſen me, ſayth not that. For if hee did therfore choſe vs, becauſe that hee knew before▪ that we ſhould bee good, then muſt hee alſo know before, that we ſhould firſt haue choſē him? &c. 279. col. 1

¶ That it is lawfull for all maner of men to reade the holy Scripture.

AVguſtine ſayth, My brethren, reade August. ad fratres ſ. 38. holy Scripture in ye which you ſhal finde what you ought to holde, and what you ought to flye. What is a man reputed without learning? what is hee? he is not a ſheepe, or a goate? Is he not Oxe, or an Aſſe? Is hee any better then an Horſe, or a Mule, the which hath no vnderſtanding. &c. 288. col. 1

Athanaſyus ſayth, If thou wilt that In Epiſ. ad Epheſ. c. 6. thy children ſhall be obedient vnto the, vſe them vnto the wordes of God, But thou ſhall not ſay that it belongeth all onely to religious men to ſtudy ſcriptures: but tather it belongeth to euery Chriſten man, and ſpecially vnto hym that is wraped in the buſineſſes of this worlde: and ſo much the more, becauſe hee hath more neede of helpe, for hee is wrapped in the troubles of this worlde therefore it is greatly to thy profit that thy children ſhould both heare and alſo reade holy Scriptures, for of thē ſhall they learne this commaundement: Honouour thy father, and thy mother. &c. 288. col. 2

Chriſoſtome ſayth, I beſeech you yt In Gen. c. 9 hom. 28. you will oftentimes come hither, and that you will diligently heare the leſſō of holy Scripture, and not all onely whē you bee here, but alſo take in your handes whē you are at home the godly Bibles, and receaue the thing therein with great ſtudye, for thereby ſhall you haue great aduantage. &c. 288. col. 2

Chriſoſtome ſayth, Which of you all In Mat. c. 1. hom. 2. that be here, (if it were required) could ſay one Pſalme without the booke, or any other part of holy ſcripture, not one doubtles But this is not alonely ye worſte, but that you bee ſo ſlow and ſo remiſſe vnto ſpirituall thinges, and vnto deuilliſhneſſe you are hotter thē any fier, but men will defend this miſchief with this excuſe, I am no religious man, I haue a wife and children, and a houſe to care for. This is the excuſe wherewith you doe (as it weare with a peſtilence) corrupt all thinges • : for you doe recken that the ſtudye of holy Scripture belongeth all onely vnto religious men, when they bee much more neceſſary vnto you then vnto them. &c. 289. col. 1

Hierome ſayth, O Paula and Euſtochium, if there bee any thing in this life yt In pro • e. In Epist. ad Epheſ. Li. 1. doth preſerue a wiſe man, and doth perſuade him to abide with a good will in the oppreſſions and the thraldomes of the world, I doe recken that ſpecially it is the meditations and the ſtudy of holy Scripture. &c. 289. col. 2

The Popes law ſayth, If Chriſt (as Paule ſayth) bee the power and yt wiſedome Di. 38. cap. Si iuxta. of God, then to bee ignoraunt in ſcriptures, is as much as to bee ignoraunt of Chriſt. 289. col. 1

The Popes law ſayth, in an other place. I will ſet my meditation in thy 7. Sinod. c. Omnes et. di. 38. iuſtifications, and I will not forget thy wordes, the which thing is exceeding good for all Chriſten men to obſerue & keepe. &c. 289. col. 1

¶ That mens cōſtitutions, which are not grounded in Scriture, bynde not the conſcience of mā vnder the payne of deadly ſinne.

S. Paule ſayth, We are bought with yt price of Chriſtes bloud, we will not 1. Cor. 7. bee the ſeruantes of men. 298. col. 2

S. Paule ſayth, In the latter dayes certaine men ſhall ſwarue frō the fayth 1. Tim. 4. applying them ſelues to the ſpirites of errours, and doctrines of the deuill, forbidding Mariage. &c. 298. col. 2

S. Paule ſayth, meate doth not commende vs vnto God. Alſo in an other 1. Cor. 8. place, the kingdome of heauen is neyther meate, nor drinke. 299. col. 1

S. Paule ſayth, We ought not to be led with the traditions of men, that ſay Roma. 15. touch not, taſt not. &c. 299. col. 1

Auguſtine ſayth by ſitting in yt chayre is to vnderſtand the learning of yt lawe Super Ioan. Tract. 46. of God, and therefore God doth teach by thē, but if they will teach their owne doctrine heare it not, doe it not, for ſuch mē ſeeke that is theirs, and not Chriſtes. &c. 297. col. 2

Hilarius ſayth, All maner of plantes that bee not planted of the father of heauen, Hilarius in Mat. Cano. 14. muſt bee plucked vp by the rootes that is to ſay, the traditions of men, by whoſe meanes, the commaundementes of the lawe be broken, muſt be deſtroyed, and therefore cauleth hee thē blinde guides of the way to euerlaſting life, becauſe they ſee not that thing they promiſe: and for that cauſe hee ſayth, that both the blinde guidds, and they that bee led, ſhall fall into the dyke. &c. 297. col. 2

Auguſtine ſayth, Becauſe that thoſe Ad Paul. Epist. 59. men by ſuch obſeruations were led frō the veritie, by yt which they were made free, whereof it is ſpoken, the veritie ſhall deliuer you. It is a ſhame (ſayth hee) and vnconuenient and farre from the noblenes of your libertie (ſeeing you bee the body of Chriſt) to bee diſceaued with ſhadowes and is bee iudged as ſinners if you diſpiſe to obſerue theſe thinges. Wherefore let no man ouercome you (ſeeing you are the body of Chriſt) that will ſeeme to bee meeke in hart in the holynes of Aungels and bringing in thinges which he hath not ſeene. &c. 299. col. 〈◊〉

Auguſtine ſayth, S • ing that we bee Epi. ad r • . propo. 72. made of ſoule, and of body, as long as we doe liue in this temporall lyfe we muſt vſe to the noryſhing of this lyfe, theſe temporall goodes. Therfore muſt we of that part that beelongeth to this lyfe bee ſubiect vnto powers, that is vnto mē that doe miniſter worldly things with ſome honour, but as concerning that part, whereby we beleeue in God and bee called vnto his kingdome, we ought not to bee ſubiect vnto any man that will peruert that ſame thing in vs that hath pleaſed God to geue vs to eternall lyfe. &c. 300. col. 1

¶ That all men are bounde to receiue the holy Cōmunion in both kindes vnder the payne of deadly ſinne.

CYprian ſayth, How doe we teach, or Ad Cornelium Papā. how can we prouoke men to ſhed their bloud for the confeſſiō of Chriſtes name, if we doe denye them the bloud of Chriſt whē they ſhal goe to battaile? Or how dare wee able them vnto the victory of martyrdome, if wee doe not firſte by right admitte them to drinke the cuppe of our Lord in the congregation. &c. 306. col. 2

Ambroſe ſayth, to yt Emperour Theodoſius, Eccleſiastica hiſt. how ſhalt yu lift vp thy hands out of the which doth yet droppe vnrighteous bloud? how ſhalt thou with thoſe handes receaue the body of God? with what boldnes will thou receaue into thy mouth the Cuppe of the precious bloud, ſeeing that through yt woodnes of thy wordes, ſo great bloud is ſhed wrongfully, &c. 306. col. 2

This doth S. Ciprian learne vs ſaying, what thing ſo euer it bee that is ordeyned by mans maddenes, where by the ordinaunce of God is violated, it is whoredome, it is of the deuill and it is ſacrilege. Wherfore flye from ſuch contagiouſneſſe of men and auoid their wordes as a cancar, and as peſtilence. &c. 308. col. 1

The Popes law ſayth, We vnderſtand De conſecr▪ di. 2. c. comperimus. that certayne men receauing allonely the portion of the bleſſed body, doe abſtaine from the chalice of the holy bloud, the which doubtles (ſeeing I can not tell by what ſuperſtition they are learned to abſtaine) let them eyther receaue the whole Sacrament, or els let them bee forbidden from the whole Sacrament, for the deuiſion of one and of the ſame miſterie can not bee done without great ſacrilege. &c. 305. col. 1

The Popes law ſayth, When the hoſt is broken, and the bloud ſhed out De conſecr. di. 2. c. cum frangimus. of yt chalyce into yt mouthes of faithfull men, what other thing is there ſignified, but the immolation of our Lordes body on the croſſe, and the ſhedding of his bloud out of his ſide. &c. • 06. col. 1

The Popes lawe ſayth, If that the bloud of Chriſt be ſhed for remiſſion of De conſecr. de. 2. c. Si quoc • eſ • um que . ſinnes (as often as it is ſhedde) then ought I lawfully for to receaue it. I which doe alwaies ſinne, muſt alwaies receaue a medecyne. &c. 306. col. 1

¶ That by Gods word it is lawfull for Prieſtes that hath not the gift of chaſtitie to marry wiues.

AThanaſius vpon the firſt Epiſtle of ſ. Paule to the Corinthians in the 7. Athanaſius ſuper. 1. Cor. 7. chapter ſayth, that the Apoſtle would compell no man to keepe virginitie againſt his will, nor he would not make virginitie a thing of neceſſitie. 314. col. 1

Ciprian ſayth, Thou doeſt aſke what we doe iudge of virgines, the which after they haue decreed to liue chaſtly, are Ciprian Epiſt. 11. afterward founde in one bedde with a man. Of the which thou ſayſt that one of them was a Deacon. We doe with great ſorow ſee that great ruine of many perſons, which commeth by the reaſon of ſuch vnlawfull and perilous cō paning togtiher. Wherfore if they haue dedicated them ſelues vnto Chriſt, out of fayth to lyue purely, and chaſtly, thē let them ſo remayne without any fable, and ſtrongly, & ſtedfaſtly, to abyde the reward of virginitye: But if they will not abyde, or els cā not abide, then is it better to marry, thē for to fall into the fier of concupiſcence, and let them geue vnto the brethren and ſiſterne none occaſion of ſclaunder. &c. 318. col. 2

Auguſtine ſayth, Certaine men doe Aug. de bono coniugali ad Iulianum. affirme thoſe men to bee aduoulterers, that doth marry after they haue vowed chaſtitie: but I doe affirme, that thoſe men doe greuouſly ſinne, ye which doth ſeperate them. &c. 319. col. 1

Alſo bleſſed S. Ambroſe, writeth of Ambro. 32. queſt. cap. 1 Integri • as. virginitie in this maner: Chaſtitie of body ought to bee deſired of vs. The which thing I doe geue for a counſell, and doe not commaund it imperiouſly. For virginitie is a thing all onely, that ought to bee counſayled, but not to be commaunded▪ it is rather a thing of voluntary will then of precept. &c. 319. col. 2

S. Hierome alſo ſayth, Let Biſhops Hie. d. 37. cap. Legans and prieſtes reade this thing (hee ſpeaketh agaynſt miſpending of goodes, yt is offered to helpe poore men with) the whiche doth teache their children prophane letters, and maketh thē to read commedies, and to ſing baudy ſonges of ieſters▪ and theſe children they finde of the charges of the church. &c. 319. col. 2

The Councell of Nicene, willing to Ex tripertita historia. Dist. xxxi. ca. Nice • a. reforme the lyfe of men, dyd ſet certaine lawes, the which we call Canones: among the which certaine men would haue had a lawe to bee brought i • that Byſhops, prieſtes, Deacons, and ſubdeacons, ſhould no • lye wt their wiues, which they had maryed, before their cō ſecration. But Paphnutius a confeſſour, did withſtand them and ſayd, that their mariage was honorable, and it was pure chaſtitie for them to lye with their wyues. So that the counſ •… as perſwaded, not to make any 〈◊〉 law, affirmyng it for to bee a gre •… us occaſiō both vnto them, a •… a •… vnto their wyues of fornicatio •… . 〈◊〉 this thing dyd Paphnutius, though that hee hym ſelfe was vnmary •… . The Councell did alowe this ſentence. So that nothing was decreed, as concerning this thing, but euery man was left vnto his freewill, and not bounde of any neceſſitie. &c. 320. col. 1

The Popes lawe ſayth, If any man Canon Apoſt. doth teach, that a Prieſt by the reaſon of his order ought to forſake his wyfe, curſed bee hee. &c. 321. col. 1

We reade in the counſell of Gangrens, Conſilium Gangrens. Canon. 4. how they mo • e this decree. If any mā doth iudge or condemne a Prieſt that is maried, that hee may not, by the reaſon of his mariage do ſacrifice, but will abſtayne from his maſſe by the reaſon thereof, curſed bee hee. &c. 321. col. 1

We doe reade in a counſell, that is 6. Sinodus. called the ſixt Synod, theſe wordes: Conſidering that it is decreed amongeſt the lawes made by them of Rome, that no Deacon, nor Prieſt, ſhall company with their wi • es. Therfore we notwithſtanding that decree, folowing the rules of the Apoſtles, and the conſtitutions of holy men, will that from this day forth, maryage ſhall bee lawfull, in no wiſe diſſoluing the matrimonye betweene them, and their wiues, nor depriuyng them of their familiarytie in time cōuenient. Whoſoeuer therfore ſhall bee founde able of the order of Deacon, Subdeacon, or of Prieſthode, we will that no ſuch men be prohibited to aſcend the dignities aforeſaid for the cohabitatiō of their wiues: Nor that they bee conſtrayned at the receite of their orders, to profeſſe chaſtitie, or to abſtayne from the company of their lawfull wiues. &c. 322. col. 1

The Popes law ſayth. It is open yt neither Deacons, nor ſubdeacōs, ought Diſt. xxviij c. Diaconi. to bee forbidden from maryage. &c. 322. col. 2

Pope Innocent the thirde, writeth in his decretalles, on this maner: Thoſe De vita & honeſt. clericorum. Prieſtes that after the maner of the coū trey, hath not forſaken the coniunction of maryage, if they doe breake their wedlocke, ought greuouſly to bee puniſhed, ſeeing that they may vſe lawefully matrimony. &c. 322. col. 2

The maſter of ſentences, wryteth on this maner: Our weaknes is prone Magiſter Sē tentiarum. lib. ij. Diſt. xx. to fall into filthynes, but it is helped wt honeſt maryage. And the thyng that is vnto whole men an offence, is vnto ſicke men a remedye. &c. 323. col. 2

Ex lege Papal. Thou doeſt aſke of vs Extra. lib. i de filijs preſbyterum. c. Ad hac. (ſayth the Pope, to the Byſhoppe of Caſſell) whether that theſe men that hath Prieſtes to their fathers, may bee promoted to holy orders or not, if they bee of good, and honeſt demeanour, and well learned. To this we aunſwere (ſayth the Pope) that if they bee gotten of lawfull mariage, & there be none other Canonical impediment, then may they lawfully bee promoted vnto holy orders, and may enioy that ſame benefice, which their fathers had before. &c. 324. col. 1

Alſo in that ſame title, the Pope ſaith we haue vnderſtanded, that N. Borne Ibidem. cap. Litteras. and gotten in Prieſthod of a lawfull wife, hath alwayes had an affection to ſerue God in the office of a ſpirituall man. &c. 324. col. 1

The Emperours law ſaith of prieſts wyues. We will (ſayth hee) that all Imperator Conſtan. lege. Omnis Pa. Ad perangariam. Codice de Epiſ. & • le. maner of ſpirituall men ſhall haue this prerogatiue, that their wyues, & their children, and their ſeruauntes, that is for to ſay, both male, and female, ſhall bee free from an homage, which is called Perangariam. 324. col. 2

We doe reade in Tripertita Hiſtoria, theſe wordes: All Prieſts in yt orientall Ex tripertita hiſtoria. lib. 9. cap. xxxviij. Church doth abſtayne with a free will, and of no neceſſitie from wiues. For many of them, in tyme when they bee Byſhoppes, haue had of their lawfull wiues children. 325. col. 〈◊〉

We doe reade in Eccleſiastica Hiſtoria, Li iiij. ca. xxiij. that Penitus, Byſhop of a cytye called Gnoſeos, would haue made a decree, that prieſts ſhould haue vowed chaſtitie, Penitus. Dioniſius. But Dioniſius Byſhop of Corinth, wrote agynſt hym, and required hym, that hee would not lay no neceſſitie of cōpulſed chaſtity on other mēs neckes, Penitus, folowed his counſell. 325. col. 2

Policrates, Byſhop of Epheſum, doth Eccle. hiſt. lib. v. cap. xxiiij. ſhew, that ſeuen of his parentes lynially were Byſhops in order before hym, and hee hym ſelfe was the eyght. 325. col. 2

13. Popes, were Byſhops, Deacōs and Prieſtes ſonnes, which is ſufficiētly proued. 326. col. 1

¶ That it is agaynſt the holy Scripture to honour Images, and to pray to Saintes.

THou ſhalt make to thy ſelfe no grauē Exod. 20. Deut. 5. Eſay. 44. Images. &c. 340. col. 1

A man did plant a pinaple tree, and the raine did nurriſh it. &c. as it is more at large. 340. col. 2

Their ſtockes bee poliſhed of the carpenter, Abacuc. 6. and they bee gilded, and ſiluered, but they be falſe, and can not ſpeake. &c. as it is more at large. 343. col. 2

Moyſes ſaith, If the • e ariſe in the midſt of thee a Prophete, &c. as it is more at Deut. 13. large. 344. col. 2

Clement ſayth, We doe honour vyſible Images to the honour of the inviſible Libro 5. ad Iacob. God, the which is a falſe thing: but if you will honour the Image of God in doing well to man, in him ſhal you honour the true Image of God. Wherefore if you will truely honour yt Image of God, we will opē that thing vnto you that is of trueth, ſo that you muſt doe well vnto man the which is made vnto the Image of God: geeue hym honour, and reuerence: geue hym meate when hee is hungrye: geeue him drinke when hee is thyrſty: Cloth hym when he is naked: ſerue hym whē hee is ſicke: geeue hym lodgyng when hee is a ſtraunger: and when hee is in priſō miniſter to hym neceſſaries. This is the thing that ſhall bee counted to be geuen God truely. What honor is this of God to runne about fooliſhly to ſtonye and wooddy Images, and to honour as Gods Idle and dead figures, and to deſpiſe man in whom is yt very true Image of God. Wherefore vnderſtand you that this is this the ſuggeſtion of the Serpent that lurketh within the which doth make you beleeue that you bee deuouce when you doe honour in ſenſible thinges. And maketh you to beleeue that you bee not wicked when you hurt ſenſible and reaſonable men. &c. 346. col. 1

Clement ſayth alſo in an other place, Clemens in codem libro What thing is there ſo wicked and vnthankfull, as to receaue a benefyte of God, and to geue thankes vnto ſtocks and ſtones? Wherfore wake and vnderſtand your health. &c. 346. col. 2

Auguſtine ſayth, Let vs not loue any viſible ſpectacles, leaſt by erring from De vera reli. ca. vlti. the veritie, and by louing ſhadowes we bee brought into darknes: let vs haue no deuocion to our phantaſies. It is better to haue a trew thing what ſo euer it bee, then all maner of thinges yt may bee fayned at our owne pleaſure. &c. 346. col. 2

Hierome, Bee it knowē vnto ye King &c. The properties of the wordes be to Super Dani. bee marked that hee ſayth. We will not worſhip thy Gods, nor yet honour thy Image, for neither of both become the ſeruauntes of God to doe. &c. 346. col. 2

God for vs all hath geuen his ſonne, & ſhall he not geue vs all thinges with hym? Roma. 8. That we ought not to pray to Saintes. 347. col. 1

There is one mediatour between God, and man, the man Chriſt Ieſus, the which hath geuen him ſelfe for the redemption of all men. 347. col. 1

S. Iohn ſayth, If a man doe ſinne we haue an aduocate by the father Chriſt Ieſus. 1. Iohn. 2. 347. col. 2

S. Paule ſayth, The ſpirite of God maketh interceſsion mightely for vs, with mightie deſires, that can not be expreſſed with toung. &c. 347. col. 2

Roma. 8.Alſo S. Paule ſayth, Chriſt ſitteth on the right hande of the father, the which doth alſo praye for vs. &c. 347. col. 2

Paule ſayth,1. Cor. 1. Hee is our wiſedome, he is our ſatiſfaction, and our redemption made of God. &c. 347. col. 2

S. Iohn ſayth, No man commeth to the father, but by mee. &c. 348. col. 1 Iohn. 14.

S. Iohn ſayth, I am the way onely in the father. &c. 348. col. 1 Iohn. 14.

Iohn. 16.S. Iohn alſo ſayth, Whatſoeuer you aſke in my name, the father ſhall geue it you. &c. 348. col. 1

S. Iames ſayth: All good giftes commeth from the father of lyght. 348. col. 2 Iaco. 1.

Pſal. 119.Dauid ſayth, When I am troubled, I will cry vnto the Lord and hee will helpe me. &c. 349. col. 1

Dauid ſayth,Pſal. 120. My helpe is of God that hath made heauen and earth. 349. col. 1

Auguſt. de vera relig. cap. vlti. Auguſtine ſayth, Let vs haue no deuotion in honoryng of dead men, for if they liued wel, they may not bee counted for ſuch men, as to deſire ſuch honours, but they will that God ſhall bee honored of vs, by whoſe lightenyng they reioyce, that we are made companions of their glory. Wherfore ſaintes muſt bee honored by folowyng them, but not by honoryng them of deuotion. &c. 349. col. 2

Apoc. 19. and. 22. That man was forbydden of the aungell to worſhip hym, but alonely to worſhyp one God. &c. 350. col. 1

Mat. 15. tom. 6. ho. de profect. Euange. Chriſoſtome ſayth, Dooſt thou ſee this womā which was vnworthy, but by her perſeueraunce was made worthy? wilt thou learne alſo, that we praying vnto God in our owne perſons, doe more profite, thē when other men doe pray for vs. This woman did cry, and the diſciples came and prayed him that hee would ſpeed her, for ſhe cryeth on vs. But to them hee aunſwered, I am not ſent but vnto the ſheepe which are periſhed of ye houſe of Iſraell. But when ſhee came her ſelfe and dyd perſeuer crying and ſaying, Yes Lord, for the whelpes doe eate the crūmes that fall from their maiſters tables: thē dyd hee geue her the benefite and ſayd, bee it vnto thee as thou wilt. Dooſt thou not ſee how hee dyd repell her, when other men prayed for her? but whē ſhee came her ſelfe and cryed, hee did graūt her. Ʋnto them hee ſayd. I am not ſent but vnto the loſt ſheepe. But vnto the woman hee ſayth, bee it vnto thee as thou wilt. &c. 350. col. 1

Alſo Chriſoſtome ſayth, We haue no Chri. To. 6. ho. de profectu enangeliorum. neede of Patrōs before God, nor neede of much proceſſe to ſpeake fayre vnto other men, but though thou bee alone and wanteſt a patron, but prayeſt God by thy ſelfe, yet for all that ſhalt thou haue thy deſire. God doth not ſo lightly graunt, when other men pray for vs, as when we pray our ſelues, yea though we be full of ſinnes &c. 350. col. 1

Ambroſe ſayth, Men are wont to Ad Ro. c. 1. vſe this miſerable excuſation, that by theſe thynges may wee come to God, as we may come to ye kyng by Earles. I aunſwere, wee doe come vnto the Kyng, by the meanes of Dukes and Earles, becauſe that the kyng is a mā, and knoweth not to whom hee may commit the common wealth, but vnto God (from whom nothyng cā bee hid) hee knoweth all mens merites, wee neede no ſpokeſmā, nor no mediatour but alonely a deuoute mynde. &c. 354. col. 1

¶ That Councels may erre.

PAnormitanus ſayth, That Councels De electio. 〈◊〉 . ſignifica. may erre as they haue erred, as concernyng that contract of Matrimony, Inter raptorem & raptā, & the ſaying of S. Hierome was afterward preferred aboue the ſtatuteof the Councell as it is proued. 36. q. 2. Tria, for in things cōcernyng the faith is the ſaying of a priuat perſō to bee preferred before the ſaying of the pope, if hee haue better reaſōs & ſcriptures of the new, & of the old Teſtamēt for him then ye Pope. Nor it can not helpe, to ſay that the Councell can not erre, becauſe that Chriſt dyd pray for his Church that her fayth ſhould not fayle▪ For I aunſwere to this, that though the generall Councell doe repreſent the whole vniuerſall Church: neuertheles in very deede there is not the very vniuerſall Church, but repreſentatiue. For the vniuerſall Church ſtandeth in the election of all faythfull men: and all fayth full men of the world make that vniuerſall Churche, whoſe head and ſpouſe is Chriſt Ieſus, and the Pope is but the Ʋicare of Chriſt and not the very head of the Churche, this is the Church that cā not erre. &c. 248. col. 1

Auguſtine ſayth, Thoſe Councels that bee gathered in euery Prouince Auguſtinus de bap. li. 2. c. 3. contra Donatiſtas. muſt without doubt geue place to the authoritie of the full Councels whiche bee gathered of all Chriſtendome: and alſo thoſe full counſels oft tymes muſt bee amended by the full counſels that come after: if any thing bee opened by any experience that was afore ſhut, and if any thing bee knowen that was hidden. And this may bee done without any ſhadow of ſuperſtitious pride, with out any boaſted Arrogancy, without any contention of malicious enuy, but with holy meekenes, with holy peace, and with Chriſten charitye, &c. 248. col. 2

¶ That the ſpiritualty is ſubiect to temporall power and lawes, and ought not to reſiſte by violence.

THe holy Church of God hath no xxxiij. q. ij. Inter haec. ſworde, but the ſpirituall ſword, wt the which ſhee doth not kill, but quicken. &c. 191. col. 2 •… iij. q. viij Conueniter.

Likewiſe bleſſed S. Ambroſe, ſayth, willingly will I neuer forſake you but if I bee compelled I may not reſiſt, I may ſorow, I may wepe, I may waile Agaynſt weapons, agaynſt ſouldiers, agaynſt the Bothans, my teares are my weapons. For ſuch thinges bee the defence of a Prieſt, otherwiſe ought I not, nor may not reſiſt. &c. 191. col. 2

¶ Teſtimonyes proouyng alſo the ſame taken out of his firſt Edition. Fol. 15. and 16.

ORygene vpon this text, Omnis anima ſayth on this maner. All maner of Origene Rom. 13. ſynnes that God wold haue puniſhed, hee would haue them puniſhed not by the byſhops, and rulers of the Church, but by the Iudges of the worlde. &c.

The mediatour betweene God and Diſt. 10. ca. Quoniam. man Chriſt Ieſus, hath deuided the offices of both powers into their proper actes, and into diſtincte dygnities, willing by his owne medicinall meekenes that mens hartes ſhould bee lyfted vp, and not with mans pride agayne to be drowned in theſe inferior thinges: ſo that Chriſten Emperours (as concerning eternall lyfe) ſhould haue neede of Byſhops, & likewiſe the Byſhops, for the courſe all onely of theſe temporal goodes, ſhould vſe the Emperours lawes, ſo that yt ſpirituall ac •… ſhould be diſtincted from the worldly courſes, and hee that ſhould ſerue God ſhould not wrappe hym ſelfe in worldly buſyneſſes.

¶ That the true obſeruation of the ſabaoth, conſiſteth not onely in abſtaining from bodely labours: and that to a Chriſten mā, euery day is the Sabaoth, and not onely the ſeuenth day.

HIerome ſayth, Therefore be certaine dayes aſſigned, yt we ſhould come to Super Gulat. 4. gither, not that, that day, in the which we come togither is holier thē an other but all dayes be lyke, and equall. And All dayes bee a lyke. Chriſt is not all onely crucifyed in Paraſceden, and riſen onely on the ſonday, but the day of reſurrection is alwayes, and alwayes may we eate of our lords fleſhe. &c. 206. col. 2

Auguſtine ſayth, we muſt obſerue the Epist. c. 19. ſabboth day, not that we ſhould recken our ſelf not to labour, but that all thing that we doe worke well, muſt haue an intention to the euerlaſtyng reſt. Wherfore we muſt obſerue the holy day, not by corporall idlenes, and vnto the letter, but ſpiritually muſt we reſt from vyces, and concupiſcences, wherfore among all the ten commaundementes, that, of the Sabboth day is all onely cō maūded to be figuratiuely obſerued. &c. 206. col. 2

Alſo Tertullian ſayth, The carnall Circumciſion is put away, and extincted Aduerſus Iudeos. at his tyme. So likewiſe the obſeruation of the Sabboth day is declared to bee for a tyme, for we muſt keepe the Sabboth day, not alonely the ſeuenth day, but at all times, as Eſay ſayth. &c. 206. col. 2

Auguſtine ſayth, It is come vnto me, De conſec. diſt. 3. cap. peruenit. that certaine men, whiche bee of an euill ſpirite, haue ſowen certaine euill thynges among you, and contrary to the holy fayth, ſo that they doe forbyd, that men ſhoulde worke on the Sabboth day. The whiche men, what other thyng ſhall we call them, but the preachers of Antichriſt, the whiche Antichriſt ſhall make the Sabboth day, and the ſonday bee keept from all maner of worke. &c. 207. col. 1

¶ Teſtimonies procayng the ſame article tranſlated out of hys booke De Doctorum Sententijs.

ANd it ſhall come to paſſe that from Moone to his Moone from Sabboth Eſay the laſt. to his Sabboth all fleſh ſhall come to worſhyp before me. &c.

For the ſonne of man is alſo Lord of the ſabboth. &c. Math. 12.

Let no man therefore iudge you in meate, or in drinke, or in part of an holy Colloſ. 2. daye, or of the new moone, or of the ſaboth dayes &c.

You obſerue dayes, & times, moneths, and yeares, &c. Galat. 4.

¶ S. Ambroſe ad Irenae. Epist. 72.

The Iewes were commaunded to celebrate the holy ſabboth, one day in the weeke, that they ſhould bee ſubiect to no burthen: becauſe they being loſed from worldly buſines, I would they had ſo paſſed, that they might not cary with thē no burthen of greuous ſinnes vnto the euerlaſting ſabboth of ye world to come. Let the ſynagoge of yt Iewes obſerue the day, Let the church obſerue it to immortalytie. In the lawe therefore was a portion, in the Goſpell is the perfection. &c.

¶ S. Auguſtine, de ſpiritu & lit. cap. 14.

Becauſe whoſoeuer obſerueth that day, hither vnto as the letter ſoundeth hee iudgeth carnally.

¶ S. Auguſtine, ad Bonifa. lib. 3. Cap. 4. contra 2. Epiſt. Pelagia.

For if Chriſte hath taken from vs that greuous yoke of many obſeruances, that we ſhould not be carnally circumciſed, that wee ſhould not offer ſacrifice for our ſinnes, that on the ſabboth of the ſeuenth day, wee ſhoulde not abſtayne from neceſſary buſines, & other ſuch lyke, if we obſerue them being ſpiritually vnderſtand, and ſetting a ſyde all ſhadowes, ſignifying the true lyght of thoſe things: Let vs take heed whether we ſhall therefore ſay that it pertayneth not vnto vs which is written? that, whatſoeuer one findeth of an other mans, hee reſtore it agayne to hym that loſt it: and many other ſuch like preceptes, where by we learne to liue well and godly, and eſpecially, that Decaloge, which is contayned in the ij. tables of ſtone, the carnall obſeruation of the ſabboth onely excepted, which ſignifieth a ſpirituall ſanctification and reſt. &c.

¶ S. Auguſtine vpon S. Paules epiſtle to the Galath.

Firſt muſt a man know yt the works of the law bee of too ſortes. For they partly conſiſt in ſacramentes, & partly in morrall preceptes. Ʋnto the ſacramentes are referred, the circumciſion of the fleſh, the temporall ſabboth, the new moone, the ſacrifices, and all ſuch lyke innumerable obſeruances. Ʋnto morall preceptes are referred theſe. Thou ſhalt not ſlaye, Thou ſhalt not commit adultery, Thou ſhalt not beare falſe witneſſe, and ſuch other lyke.

¶ S. Auguſtine vpon Iohn Tractat. 17.

Take vp thy bed. &c. Here is a manyfeſt corporall worke of yt body done: not the healing onely of the body, but a playne bodely worke.

That Chriſtians ought not to ſeeke ſpitfull reuengement by extremitie of the law.

NOw is there vtterly ſinne among you (ſayth Paul) becauſe you go to 〈◊〉 . Cor. 6. law one with an other: why rather ſuffer you not wrong? why rather ſuffer ye not your ſelues to bee robbed? Alſo Math. 5. our maiſter ſayth, If any man will ſue at the lawe, and take thy coate frō thee, let hym haue thy cloke alſo. 208. col. 2

Athanaſius, on this texte of Saint Paule ſayth: There is vtterly ſinne among Athanaſius. you, that is to ſay, It is to your condemnation, and to your ignominie that you doe exerciſe iudicials among you. Wherefore doe you not rather ſuffer wrong? &c. 209. col. 1

Alſo S. Hierome ſayth, It is • inne vnto you that you doe agaynſt the com S. Hiero. ad Cor. 6. maundement of Chriſt, that you haue iudgementes among you, the which ought alwayes to keepe peace, yea, though it were with the loſſe of your temporall goods. Wherefore doe you not rather ſuffer wrong? Where as yee ought by the commaundement of the Goſpell, and by the example of yt Lorde patiently to ſuffer, there doe you the cō trary, not all onely not ſuffer, but you doe wrong vnto them, yt doe no wrong &c. 209. col. 1

Haymo ſayth: It is offence and ſinne in you, that you haue Iudicials. For Haymo ad Cor. 6. accuſation engendreth ſtrife, ſtrife engendreth diſcorde, diſcorde engendreth hatred. And leaſt peraduenture they woulde ſay, this is no ſinne, to require myne owne: Therefore ſayth yt Apoſtle Truely it is ſinne vnto you, for you do againſt the commaundement of yt Lord the which ſayth: Hee that taketh away Luke. 6. thy good, aſke it not agayne. Wherefore doe you not rather ſuffer loſſe? that ye might fulfill the commaundement of the Lorde. &c. 209. col. 1

That Auricular confeſsiō is not neceſſary to ſaluation tranſlated into Engliſh out of his booke De Doctorum Sententijs.

¶ De Poenitentia Diſt. 1. Cap. Conuertimini.

TVrne vnto me with all your hart and I will turne vnto you. By turnyng is ment the turnyng vpſidedowne of the hart. For if our hart bee turned thoroughly from euill vnto God, it forthwith deſerueth the frute of conuerſion, that God beyng turned from wrath to mercy, may pardō our offences, which beefore hee intended to reuēge. Wherby it is geuen vs to vnderſtand that without any confeſſion of mouth we may bee forgeuen. By this meanes alſo theſe leypers whom the Lord wylled to ſhew them ſelues to the prieſtes, were made whole and ſoūd in the way before they came to the Prieſtes. By which fact it is geuen vs to vnderſtād, that before we ſhewe our faces to the Prieſt, that is before we confeſſe our ſinnes, we are clenſed from the lepry of • inne. It foloweth: by this alſo that the Lord would declare, that not by yt ſentence of the Prieſt, but by the gift of diuine grace, the ſinner is made cleane. He clēſed the lepour by touching, & afterward according to the law cōmaunded him to offer ſacrifice. It foloweth, but before hee came to the Prieſt hee is clenſed, whileſt that by the contrition of his hart, before the confeſſion of the mouth, remiſſion of ſinne is graunted. Therfore onely cōtrition in the which is made a reuiuing, taketh away ſinne. Hee hath therfore his reuiuour preſent with him, and dwellyng within hym.

¶ In the ſame place. Cap. Scindite.

REnt your hartes and not your garmēt &c. Shewyng that in the contritiō of the hart, which is vnderſtanded by the rentyng therof, ſinnes were forgeuen, and not by confeſſiō of the mouth, which is a part of exteriour ſatiſfactiō, which hee calleth the rentyng of our garmentes, by a part vnderſtandyng the whole.

¶ In the ſame place. Cap. Facilius.

IN what houre ſoeuer a ſinner ſhalbe conuerted. &c. For it is not ſaid whē ſoeuer hee ſhal cōfeſſe with his mouth, but onely when hee ſhall bee turned & ſhall bee ſory for his ſinnes, hee ſhall liue and not dye.

¶ In the ſame place. Cap. Facilius.

THey doe more eaſely purchaſe gods fauour, which beeing not conuicted by mans iudgement, but of their own accord acknowlege their faultes, which doe either by their owne confeſſions bewray the ſame, or els when other mē know not what priuye offenders they bee doe cōdemne them ſelues to voluntary excommunication, and ſeperating them ſelues from the aulter whereon they miniſtred, not by compultion but willingly bewayle their life as no life, beeyng ſure that they beeyng recōciled by the fruites of effectual penitēcy they do not onely recouer things that were loſt from God, but beeyng alſo made Citizens of the euerlaſtyng habitation they may come to ioy euerlaſtyng.

¶ Chriſoſtome vpon the Pſalme. Miſerere mei. Homi. 11.

COnfeſſe thy ſinnes that thou mayſt blot them out, if thou be abaſhed to confeſſe that thou haſt offended, cōfeſſe them dayly in thy ſoule. I doe not ſay that thou ſhouldeſt confeſſe to thy companion or felow ſeruaunt, who may obrayed thee: declare thē to God who hath regarde of them. But if thou declare them not, is God ignoraunt of them? or will hee learne them by thee? When thou dideſt thē hee was at hād: whē thou cōmitteſt them hee had perfect knowledge.

¶ The ſame Chriſoſtome vpon the Epiſtle to the Hebrues.

LEt vs therfore perſuade our ſelues that we haue ſinned, nor let the toung onely pronounce it, but the inward conſcience alſo: Neither let vs onely ſay that wee bee ſinners, but let vs ſpecially accompt euery ſingulare offence. I doe not ſay yt thou ſhouldeſt, bewray thy ſelfe publikly, neither that thou ſhouldſt accuſe thy ſelfe to others, but I would haue thee obey the Prophet, ſaying: Reuele thy waye vnto the Lord. Pſal. 31.

¶ S. Ambroſe De Poenitentia Petri Sermo. 46.

PEter bruſt forth into teares, aſkyng nothing with his voice. I doe finde that hee wept, but I finde not what he ſayed. Of his teares I read, but of hys ſatiſfaction I read nothyng.

¶ S. Auguſtine lib. 10. cōfeſsion. cap. 1.

THerfore to thee Lord am I manifeſtly knowen what ſoeuer I am, & what profiteth me then to confeſſe my ſelfe vnto thee. Neither doe I it with wordes of the fleſh or with voyce, but with the wordes of my ſoule and with clamour of my thought which thy eare vnderſtandeth. For whereas I am euill, to confeſſe my ſelfe vnto thee, is nothyng els but to miſlike of my ſelfe. And when I am godly, to confeſſe me vnto thee, is nothyng els, then not to attribute the ſame to my ſelfe. Becauſe thou Lord doeſt bleſſe the iuſt, but firſt thou doeſt iuſtifie hym beeyng wicked. My confeſſion therfore my God, in thy ſight, is made vnto thee both ſecretely and not ſecretly. For it is ſecret in ſpeach, but crieth out in hart. Neither doe I ſay any good thyng vnto men which thou haſt not firſt heard of me, neither thou alſo ſhalt heare any ſuch thyng of me, which thou haſt not firſt ſhewed vnto me. What therfore haue I to doe with men that they ſhould heare my confeſſion, as though they ſhould heale all my ſorowes & griefes, who commonly are wont to bee curious to know an other mans lyfe, and ſlow to amende their owne. Why demaūd they of me to heare what I am, which will not heare of thee who they them ſelues are? And how know they that they heare of me to bee true? Foraſmuch as no man knoweth what is done in man, but the ſpirite of mā that is in man.

¶ De Poenitentia Diſtinc. 1. Cap. Quinatus.

FOraſmuch therfore (as it is proued) that before our confeſſion wee are quickened by grace and made the children of light, it manifeſtly appeareth that onely by the contrition of the hart without confeſſion of the mouth ſinne is remitted.

¶ In the ſame place. Cap. Omnes qui.

THerfore confeſſion is made for the vtteraunce, and not for obtaynyng of pardon. And euen as Circumciſion was geuē to Abraham as a ſigne of iuſtice and not as the cauſe of iuſtificatiō: So the confeſſion to the Prieſt is offered as a ſigne of pardon already had, and not as a cauſe of remiſſion to bee receaued.

¶ S. Ambroſe vpon the. 1. Cor. 2.

TO remit ſinnes, and to geue the holy ghoſt, is onely in Gods power. If God therfore gaue the effect of our ſaluation, mā hath nothyng in this behalfe to glory of.

5. Beda in Lucam Lib. 5. cap. 68.

GOe your wayes and ſhew your ſelues vnto the Prieſt. And it came to paſſe that as they wēt they were made cleane. It is not found that the Lord ſent any of thoſe, to whom hee ſhewed theſe corporall benefites, vnto the Prieſtes, but onely lepers: ſoothly becauſe the Prieſt hode of the Iewes was a figure of the regall Prieſthode to come, which is in the Church, by the which all pertainyng to the body of Chriſt, the hygheſt Prieſt and Prince of all others, are cō ſecrated. And who ſoeuer from hereticall A publike offender ought to make publike ſatiſfaction. malice, or gentilical ſuperſtition, or iudaicall, trechery, or els with brotherly diſcord, as from the ſpotted coullour of leproſie, ſhal bee clenſed by the grace of Chriſt, it is neceſſary for hym to come to the Church and there ſhew the Secret offences require no ſecret confeſſion, for remiſſion of them, to neceſſitie for ſaluation. true coullor of his fayth which he hath receaued. But other vices, as it were diſeaſes of the members of the ſoule, & the ſenſes, ye Lord by him ſelfe inwardly in the conſcience and vnderſtanding doth heale and correct them.

S. Chriſoſtome Tomo 6. Sermone de confeſsione.

BVt now is it not neceſſary that our Auricular confeſſion is not neceſſary to ſaluation. ſinnes ſhould bee confeſſed before witneſſes. Let thy offences be ſearched out in thy inward thought, and let that ſhewyng bee without a witneſſe, and let God onely heare thy cōfeſſion. God (I ſay) that obbraideth not thy ſinnes, but looſeth them, becauſe of thy confeſſion.

¶ S. Ierome vpon Math. 16.

TO thee I will geue the keys &c. This place the Byſhops Is not this offenſiue to godly eares: ſlaunderous, ſeditious, and contumelious agaynſt our fathers of the Churche? What is a reproche if thys bee not? Doe not the Byſhoppes and Prieſtes vnderſtand this place ſo manifeſt. But pride and worldly pompe & Iudas gayne, maketh them as blynd as bittles to ſee any trueth. To the fire, to the fire with hym, without any farther hearyng, for wee muſt not diſpute with heretickes. & Prieſtes not vnderſtandyng, doe arrogate vnto thē ſelues ſome thyng of the Phariſeis pride: foraſmuch as they thinke they may condemne innocentes, or releaſe ſinners: Where as beefore God the ſētēce of the prieſtes is not regarded, but the lyfe of the offenders is conſidered. We read in Leuiticus of the lepers, where as they are willed to ſhew them ſelues to the Prieſtes. And if they had the lepry then by yt prieſt were they made vncleane: not that the Prieſtes did make men lepers & vncleane, but becauſe they had the knowledge who were lepours, & who were not, and could diſcerne who were cleane, and who were vncleane. Lyke as therfore the Prieſts dyd there make the lepour cleane, or vncleane: ſo doth our Byſhop or Prieſt looſe, or bynd, not thoſe which bee ſinnefull or innocent, but accordyng to his office, when hee hath heard the varieties of the ſinnes, hee knoweth who is to bee bound, and who is to bee loſed.

S. Origine in Math. Homel. 1.

IT was therefore truely ſayd to Peter. Thou art Peter. And this felow is an notorious hereticke, for hee ſayth that all ye faythfull bee Peters ſucceſſours, whiche if it ſhoulde bee ſo let paſſe, yt Chriſtiās will come and take awaye your place and dignitie. Wherfore you will deny him in this place, becauſe hee teacheth agaynſt the determination of the Church. &c. Notwithſtandyng it ſemeth to bee ſayd alſo to all the Apoſtles, and to all perfect faythfull men, becauſe they bee all Peters & rockes and vppon them all is the Church of Chriſt builded, & agaynſt no one of thoſe that bee ſuch, ſhall the gates of hell preuayle. Notwithſtandyng by that which foloweth let vs ſee farther. Doeſt thou thinke that to Peter onely were geuen the keyes of the kingdome of heauē? and ſhall no other of the bleſſed Saintes receaue them? If it be cō mon to all, that was ſayd, I will geeue thee the keyes, why ſhould not all that was referred to Peter before, ſeeme to bee common to all the Apoſtles. For in the Goſpell of S. Iohn, Ieſus geuyng the holy Ghoſt to his Diſciples by breatnyng, ſayd theſe wordes, Receaue the holy ghoſt. &c. as though hee ſaid it to all ſuch ſo affectionated as Peter was. For all which bee folowers of Chriſt in like maner are named rockes Thou art Peter &c. But becauſe they which do chalēge the place of a byſhop doe vſe this text as Peter dyd, & teach vs that they haue receaued the keyes of the kyngdome of heauē from Chriſt, becauſe that who ſoeuer bee bound by them, they bee bound in heauen alſo, & they which bee looſed by thē, ye is, haue receaued remiſſion of their ſinnes, bee looſed in heauen alſo: We muſt ſay that they ſay well, if they haue thoſe good workes for the which it was ſayd vnto Peter, Thou art Peter: and if they bee O you Inquiſitours of hereſie, awake, it is brodē day, you ſleepe to long. ſuch as Peter was, that on them may bee builded the Church of Chriſt, if the gates of hell ſhal not preuayle agaynſt thē. Otherwiſe it is a vayne ieſt to ſay, that he which is tyed with the bondes of ſinnes, and draweth his ſinnes after hym as a long rope, and his iniquities be as the hoofes of a calfe, for that onely, that hee is a called Byſhop ſhould haue ſuch power, that they which bee looſed of hym, bee alſo looſed in heauen, or who ſo bee bounde in earth by hym, bee bounde alſo in heauen. Let the Byſhoppe therefore whiche doth bind, or looſe an other man, bee irreprehenſible him ſelfe. Hee that is worthy to bynd or loſe in heauen, muſt bee the huſband of one wife, ſober, chaſt, comely apparelled, a louer of hoſpitalitie, apt to teach, not geuē to ouer much wyne, no ſtriker, nor greedy of filthy lukre, but gentle, no quareller, abhorryng couetouſnes, one that ruleth well his owne houſe, hauyng childrē in ſubiection, in all chaſtitie. If hee bee ſuch a one hee ſhall not vniuſtly bynde vpon earth, neither ſhall hee loſe without good aduiſement. For if there ſhall bee as (I may ſay) a Peter, and hath not theſe giftes here mentioned, as it we • e to Peter, and ſhall thinke, that he can ſo bind ſinnes, that the ſame ſhall bee bound in heauen, & ſo loſe thē, that they ſhall bee loſed in heauen, hee deceaueth him ſelfe, not vnderſtandyng the meaning of the Scripture, but puffed vp, hee falleth into the iudgement of the deuill.

¶ Tripartita hiſtoria lib. 9. cap. 35. Ʋerba Sozemeni.

BEcauſe it is knowen to bee a diuine thyng and aboue mās nature neuer to ſinne, God commaunded remiſſion to bee geuen to ſinners that doe repēt. But they which refuſe to acknowlege their ſinnes, they heape vnto thēſelues Here you haue the originall of your ſecret confeſſion whiche the Church of God knew not by the ſpace of 300. yeares I ſay not this as vtterly condemning it: yea rather as approuyng it: but I doe teach it not to bee neceſſary to our ſaluation. a greater burthen of ſinnes. Wherfore it ſeemed good to the aūciēt Byſhops, that as it were vpon a ſtage vnder the teſtimony of the Eccleſiaſticall people their ſinnes ſhould be opened. And for this purpoſe they appoynted a Prieſt of good conuerſation, a wiſe man, and a keeper of ſecretes, vnto whom they commyng that had offended confeſſed their owne ſinnes. But hee accordyng to euery mās offence aſſigned a penaltie. Which cuſtome alſo hitherunto is obſerued in the Weaſterne Churches & eſpecially at Rome, where there is alſo a certaine place appointed for repentaunt ſinners. For the offenders ſtand amongeſt the penitētes and morners. For when as the holy celebration is a doyng, they not participating the communion, proſtrate them ſelues vppon the earth with mornyng and lamentation, vnto whō the Byſhop repayring, hee alſo proſtrateth him ſelfe with ſpirituall teares and gronyng, and all the common multitude in the Church fall on weeping. After this, firſt ariſeth the Byſhop and taketh vp thoſe which lay on the ground. Thē when hee hath competently prayed for them whiche haue repented, hee demiſſeth them all. But they of there owne accorde afflictyng them ſelues, either with faſtyng, or abſtinence from waſhing, or forbearyng of meates, or by other like things which they bee commaūded, doe looke for the generall day which the Byſhop aſſigneth. The tyme beyng appoynted and they hauyng as it were fulfilled certaine dutyes and tendred the penaltie for their ſinne, then are they admitted to communicate with the people. And this cuſtome, the aūcient byſhops of Rome haue obſerued euen vntil our dayes. Moreouer at Conſtantinople there was a miniſter appoynted to attend vpon the penitēt vntill that time, that a certaine noble woman, when ſhe had confeſſed her ſinnes, and the miniſter had cōmaūded her that ſhe ſhould faſt and praye vnto God with good workes, when ſhe had this obſerued, ſhe confeſſed that ſhe had often tymes leyen with the Deacon. When the people A notorious exāple what miſchief commeth by the ſingle lyfe of the Clergy men. vnderſtoode this they raged at the Prieſtes as though they had beene iniurious to the Church. Then Nectarius the Biſhop remoued the wicked Deacon, and certaine perſuadyng him, that hee would leaue free for euery mans conſcience to communicate when they thought good, appoynted no more any Deacon to attend on the penitēts. And from that tyme, that auncient cuſtome was taken away. When as I thinke leſſe offences were committed for the ſhame of confeſſion and the ſubtill examination.

¶ That Monkes bee no holyer thē lay men by reaſon of their coule or place: tranſlated into Engliſh out of his booke De Doctor. Sent.

¶ S. Gregory in Ezech. Home. 10 lib. 1.

FOr often times we ſee certaine, as it were ſtricken with remorſe by the Doth hee not here lyuely ſet forth our holy Mōkes. voyce of the preacher, to haue chaūged their habite, and not their mynde: ſo that they would take vnto them a religions garment, but they would not tread vnder foote their former vyces, but were ſtyrred outragiouſly with the prickes of anger, or waxyng whote wt grief of theyr neighbours, become proud with certain good gifts ſhewed in the ſight of mē, gape after the gayne of this preſent world and haue onely a cōfidence of holynes on their outward habit, which they haue taken. For it is of no matter of any merite, to regarde what is outwardly done in our body, but we muſt bee very carefull what is done in our mynde.

¶ S. Gregory in Ezech. Home. 9. lib. 1.

FOr oftē tymes we complayne of our neighbours lyfe, wee endeuour to chaunge our dwellyng place, and to chooſe a ſecret place for a ſolitary lyfe, not conſideryng that if Gods ſpirite bee wantyng, the place helpeth not. Loth wēt out from the Sodomites holy, but in the moūtaine hee ſinned. But that the place doth not ſtrengthen the mynde, the firſt father of all mankynd doth witneſſe who fell by tranſgreſſion in Paradiſe. For if the place could haue ſaued, Sathā had not fallen frō heauē.

¶ The Councell of Gangrens.

IF any man ſhall thinke it requiſite accordyng to his vow or purpoſe of continēcy to weare a coule, as thereby to attaine righteouſnes, & doth reprehend or iudge others, who with reuerence doe weare a lay mans weede, or other common garmentes vſed of the lay people, let him bee accurſed.

¶ Out of the ſame Councell.

IF any ſonnes, ſhall forſake their fathers, eſpecially being faithful Chriſtians, vpō the pretence of religiō, thin kyng it lawfull, & will not rather yeld due reuerēce to their parētes, that they may in them worſhyppe God, for that they be faythfull, be they accurſed.

¶ S. Barnard ad Guilhelmum Abba.

THe kyngdome of God is within you, that is, not outwardly in your apparell, or nouriſhments of the body, but in the vertue of the inward man. Wherof ye Apoſtle ſayth, the kyngdome of God is not meate and drinke, but righteouſnes, peace, and ioy in the holy Ghoſt.

¶ Diſtinctio 40. cap. Non loca.

NOt our place, & orders doth make vs neareſt vnto our creatour, but our good deſertes doth either ioyne vs vnto hym, or our euill deſertes doth ſeparate vs from him.

¶ In the ſame place.

THey are not the ſonnes of ſaintes, which poſſeſſe the place of Saints, but they whiche exerciſe theyr good workes.

¶ In the ſame place. cap. Multi.

THe place doth not ſanctifie the mā, but the man ſanctifieth the place. Euery Prieſt is not a holy man, but euery holy man is a Prieſt. Hee that ſitteth well on the chaire, receaueth the honour of the chayre, but hee that ſitteth euilly is iniurious to the chayre.

¶ In the ſame place the wordes of S. Ambroſe Cap. Illud autem.

BVt marke this one thyng, that the mā was made out of Paradiſe, and the woman in Paradiſe, wherby thou mayeſt note, that not by the worthines of yt kinred or place, but by vertue euery man doth purchaſe to him ſelfe the fauour of God. Finally, out of Paradiſe, that is in an inferiour place, the man was made which proued the better, and the woman which was made in the worthier place, (that is in Paradiſe) is the inferiour creature.

¶ In the ſame place. Cap. Quaelibet.

NO ſecret places without grace, can preſerue the ſoule, which we haue eftſoones perceaued in the faultes of yt elect. For Loth in that peruers Citie was iuſt, but on the mountaine hee ſinned. But what ſpeake we of this, whē as we haue greater exāples. For what was more pleaſaunt then Paradiſe? What was more ſaffer then heauē? and yet notwithſtandyng, man fell out of Paradiſe and the aungell from heauē.

¶ Diſtinctione 41. Cap. Clericus.

WHoſoeuer, deſpiſing thoſe things wherby hee preſently liueth doth ſeeke either more delicate, or more hom lyer apparell or foode then otherwiſe is commonly vſed, hee is either vntemperate of him ſelfe, or ſuperſtitious.

¶ That the faſtyng of Chriſtians doth not cōſiſte in choyſe or difference of meates, tranſlated into Engliſhe out of his booke De Doctorum Sententijs.

¶ Diſtinct. 41. Cap. Quiſquis. Ʋerba Auguſtini.

WHo ſoeuer doth vſe thinges preſent What maner of faſt is yours, who fare ſo dētely with your fiſhe? who would not rather, faſt with you, and to eate of a turbate, thē with vs to eate porke or baken? cōpare one exceſſe to the other & yet forſoth doe you ſeme to faſt more ſtraitly then the maners of them is with whom hee liueth, is either vntemperate or ſuperſtitious. And who ſoeuer vſeth thē in ſuch ſorte that it paſſeth yt boundes of good mēs vſage with whom hee liueth, he either doth it to ſome ſpeciall purpoſe, or els is hee a wicked perſon. For in all ſuch caſes, not the vſe of thyngs, but the carnall luſt is in fault. What therfore is agreable, to place, tymes, and perſons, we muſt diligently marke: neither let vs raſhly reprehend offences. For it may come to paſſe, that a wiſe mā may vſe a moſt precious and delicate meate, without any greedy luſt or glotony, & that an vnwiſe perſon may haue an vnſatiable appetite to ſome groſſe foode: and that ſome man after the maner of Chriſt had leyther feede of fiſhe, then fine brothe, as dyd Eſau Abrahames nephew, or on coren as cattle doe. For wee doe not accompt the moſt part of brute beaſtes to bee more continent thē others, becauſe they bee nouriſhed wt vilder foode. For in all ſuch kynde of thynges which we vſe, not ſo much by conſideration of their nature, as of the cauſe of vſyng thē, or the maner of deſiryng them, wee either allow or improoue them.

¶ S. Auguſtine. ad Ianuar. Epiſt. 12.

WHereas the Friers bee ſo preciſe from eatyng of fleſhe, that they thinke them vncleane, which doe cate, it is moſt manifeſtly agaynſt fayth and ſound doctrine. I am ſure that in two preceptes of God all thynges bee contained, and that the end of the precept is loue proceedyng from a pure hart, a good cōſcience, and an vnfayned fayth. What ſoeuer therfore is ordeined ouer and beſides cuſtome, that it ſhall be obſerued as though it were a Sacramēt, I can not allow it: albeit becauſe I would not bee an offence, to any holy or weake perſons I dare not freely diſalow many ſuch thynges.

It foloweth: true Chriſtian religion (which the mercy of God would haue free, onely with the celebratiō of a few and manifeſt Sacramentes) they oppreſſe with ſeruile burdens: ſo that the ſtate of the Iewes is more tollerable, then ours, who although they knew not the tyme of libertie, were but ſubiect vnto th • b •… ens of the law, and not to mans preſumptions.

I▪ Diſtinct. 41. cap. Delitiae.

ALl kind of delicate meates, if they bee taken without any greedy deſire bee not hurtfull: and vilde meates greedely receaued doe hinder the fruite of abſtinencye. For Dauid powred out water that was euilly luſted, and Helyas dyd eate fleſh.

¶ In the ſame place. cap. Quod dicit.

AS concernyng that the Lord ſayth in the Euangeliſt, wiſedome is iuſtified of her children, he declareth, that the ſonnes of wiſedome, vnderſtand, that righteouſnes conſiſteth neither in abſtainyng, nor in eatyng, but in the pacient ſufferyng of ſcarcitie, and in temperaūce, not to corupt them ſelues by toe much aboundāce, and in conueniēt taking, or not taking of thoſe thinges, whereof the gredy luſt is reprehended, and not the ſimple vſe. For it forceth not at all what nurriſhments thou receauſt, to the neceſſary ſuſtinaunce of thy body, ſo that it be agreable to thoſe kinde of nurriſhmentes, by the which thou mayſt liue.

Out of the generall coūcell of Pope Martine, Deſtinct. 30. Cap. Si quis.

IF any man doe abſtaine from fleſhe Beholde how manifeſtly by this Councell, not yt eaters of fleſh but the ſuperſtitious abſtainers are counted heretickes. not for abſtinaunce, but for the abhorring of the meate, it is willed by yt counſell that hee doe firſt taſte it, and then if hee will let him abſtaine. But if hee ſo deſpiſe it, ſo that he will not taſte of the porrage wherein the fleſh was ſodden, this man, if he bee not obediēt, and remoue not from him ſelfe the ſuſpition of hereſye, let him bee depoſed from the order of the clergie.

¶ Origine in Leuiti. Home. 10.

THou therfore, if thou wilt faſt, faſt according to the precept of the goſpell, and keepe in thy faſt, the lawes of the goſpell, in the which the Lord commaundeth of faſting in this wiſe. When thou dooſt faſt annoynte thy head. &c. Wouldeſt thou that I ſhould yet ſhew thee what kind of faſting thou oughteſt to faſt. Faſt from all ſinne, take no meate of malice, make no bankeres of pleaſure, waxe not to whot with wine of ſenſualytye: faſt from euill artes, & practiſes, abſtaine from euill talke, ſtay thee from euill thoughtes: Touch not the ſtolen breade of peruers doctrine, and thou ſhalt not luſt after the deceauable foode of philoſophy, which may ſeduce thee from the trueth. Such faſt doth pleaſe God. But to abſtaine from meates which God hath created to bee receaued of the faythfull with thankes geuing (and this to doe with them that crucified Chriſt) can not bee acceptable to God. The Phareſeys on a tyme were offended with our Lord, becauſe his diſciples did not faſt: vnto whom hee aunſwereth, that the children of the bridegrome can not faſt, as long as the bridegrome is preſēt with them. They therefore doe faſt, who haue loſt ye bridegrome. We yt haue the bridegrome with vs can not faſt. Neyther yet not withſtanding doe we ſay this, to let loſe the bridle of chriſtian abſtinencye. For we haue the time of Lent cōſecrated to faſting, and we haue the fourth, and the ſixth ferye of the weeke, in the whiche we doe ſolemnlye faſt. But Chriſtians haue libertie to faſt at any time, not by ſuperſtitious obſeruances, but by the vertue of continencie.

¶ De conſecra, distinc. 5. Cap. Ieiunium

THe great and generall faſt is to abſtaine from iniquities, and from vnlawfull pleaſures of yt worlde, which is the perfect faſt in this worlde &c.

¶ Athana. vpon S. Paules Epiſt. to the Hebru. Cap. 13.

IT is good that the hart be ſtabliſhed with grace, and not with meates, &c. Hee reprehendeth thoſe which brought in the iudaicall abſtinence, and obſeruance of meates. For you (ſayth hee) are to be ſtabliſhed by fayth, and to bee certified that nothing is vncleane, and that to the beleuing all thing is pure. Therefore this fayth, and not the obſeruaunce of meates is neceſſary. For they whiche haue ſinned through meates, yt is, which be alwayes buſyed in ſuch obſeruances of meates, it is manyfeſt that theſe haue nothing profited. &c.

That the vniuſt excommunication of the Pope doth not hurt the excommunicated: tranſlated into Engliſhe, out of his booke, De docto ſent. ¶ 11 Queſt. 3. Cap. Illud plane.

THey ſayd not that without good aduiſement, that if any of the faythfull ſhall be vniuſtly excommunicated, it ſhall be rather hurtfull vnto him that doth, then to him that ſuffereth the iniury. For the holy ghoſt dwelling in the ſaintes, by whome euery man is bounde or loſed, doth puniſh no man wrongfullye, for by him is loue poured into our harts, which doth not amiſſe. The peace of yt Church forgeueth ſins: & can hee that is out of the peace of the church, detaine his ſinnes? Not according to the ſentence of men, but according to the will of God, the rock retaineth ſinnes, and the rocke remytteth Prou. 26. thē. The doue retaineth, & the doue forgeueth. In like maner ſayth Salomon euen as a bird flying to an vncertayne place, and as any ſparow flying in the ayer, ſo a curſe in vayne caſt out, commeth on him, who ſent it.

¶ In the ſame place, Ʋerba Auguſtini cap. qui

HEe that is iuſt, and is vniuſtly curſed, to him is it turned for a reward

¶ In the ſame place. Cap. Cuieſt illata. Gela.

ON whome ſentence is geuen, let him geue ouer his errour, and it is voyded: but if the iudgment bee vniuſt, for ſo much hee neede not to care, for as much as before God, and in his church wrongfull iudgment can • urt no man. Therfore let hym not deſyer to be abſolued of that, whereby hee perſwadeth hym ſelfe to bee nothing bounde.

¶ In the ſame place. Cap. Cepiſti. verba Aug.

THou haſt vndertaken to accompt thy brother as a publican, or infidel and thou bindeſt him on earth: but ſee that thou binde hym iuſtly, for iuſtice will breake vnlawfull bondes.

¶ In the ſame place, Cap. Temerarium iudicium, Ʋerba Augustini.

RAſhe iudgment for the moſt part neuer hurteth him which is raſhlye iudged: but to him that iudgeth raſhly, his raſhnes muſt needes bee hurtfull.

¶ In the ſame place. Cap. Quid. Ʋerb. Aug.

WHat harme is it to a mā, though humane ignorāce doth blot him out of that table, if his wicked conſciēce do not blot him out of the booke of life?

¶ In the ſame place. Cap. Et ſi. Ʋerba Aug.

ALthough for a time thou bee condemned So you d • here condemne thoſe for heretickes whō Chriſte crowneth for ſaintes. of a man, and the proco • ſull hath geuen iudgmēt vpon Ciprian, the earthly ſeate is one thing, the heauenly iudgmēt ſeate is an other: from the inferiour ſeat he hath receiued iudgment, from the ſuperiour, he receiueth a crowne.

¶ 11 Queſt. 3. Cap. Cuſtodi. verba Augusti.

KEepe thy innocencye ſecret vnto thy ſelfe, when no man doth oppreſſe thy cauſe: falſe witneſſe ſhall preuayle agaynſt thee, but that onely with men: for ſhall it bee of any force beefore God, where thy cauſe is to bee hearde? When as God ſhall bee the iudge, then ſhall bee no other witneſſe then thy conſcience, betweene the iuſt iudge and thy thy conſcience: therefore feare nothing but thy owne cauſe.

¶ 24 Queſt. 3. Cap. Si quis. verba Hiero • imi.

IF any man bee excōmunicated with vnrighteous iudgment of thē which bee rulers of the Church, if hee beefore hath not gone out thereof, that is if hee hath not ſo done that deſerued to be excommunicated he is nothing hurt in that hee ſeemeth to bee expelled of men by vniuſt iudgment: and ſo commeth it to paſſe that ſometime hee which is caſt out, is within, & hee is without which ſeemeth to bee kept within.

¶ 24. Quest. 3. Cap. Non in. verba Rabbani.

WEe are not perpetually damned when as we are vniuſtly iudged according to the ſaying of Dauid, Neither ſhall hee damne him when hee is iudged. Many of the Prieſtes doe profeſſe, yt they perſecuted a faulte of a zeale to God ward: but whileſt that this is vndiſcretly done, they incurre the wickednes of ſacrilege & whileſt they rūne hedlonge to amend others, they them ſelues doe alſo much rather fall into a worſer miſchiefe.

In the ſame place. Cap. Cum aliquis. Ʋerba Orige.

WHen as any man doth goe out from the trueth, from the feare And you onely caſt out yt faithfull, and beleeuyng: but whoremō gers, and adulterers you bleſſe. For if you ſhould caſt out all thē, your church would bee but ſmall. of God, from fayth, and from charity, hee goeth out of the tentes of yt Church, although by the ſentence of the Byſhop, hee bee not caſt out. So contrary wiſe one is with vmuſt iudgment caſt forth, if before hee hath not gone out of him ſelfe, that is if hee haue not by hys doeing deſerued to goe forth, hee is no thing at all harmed. For ſometime hee that is eaſt forth is within, and hee that is without, it ſemeth that he is within.

The councell of Meldens 11. Queſti. Cap. Nemo Epiſcoporum.

LEt no Byſhop (without certaine, and manifeſt cauſe firſt knowen) forbid any man the eccleſiaſticall communion. And let no man accurſe anye one, without the knowledge of yt Arch byſhop, or Byſhops, but ſo farre as the Canon auctoritye doth teache, becauſe a curſe is eternall damnation of death, and it ought to bee enioyned, but onely for a deadly ſinne, and vpon thoſe which could not otherwiſe bee amended.

¶ The ende of the workes of Doct. Barnes.

A brief and neceſſary Table, of all particular matters and wordes to bee noted in theſe workes of Maiſter Doctour Barnes. A. ALexander the thyrd condemned a Decree made by king Henry the ij. 192 Antechriſt a ſubtile crafty marchaunt 186 Antichriſt, who hee is. 301 Antechriſt declareth hym ſelfe to bee agaynſt Chriſt. 303 Antechriſt his doctrine. ibid em Apoſtles forſake not their wyues. 318 Articles agaynſt Fridericke the Emperour. 191 Articles ſet forth by the authoritie of the kyng, made hereſie by the pope. 201 Articles for which Barnes was cō demned. 205 Authorities to proue that the Scriptures ought to bee in the mother toung. 287 B. BArnes was not greeued with the Clergy. but with the deuill that reigned in them. 190 Barnes earneſt zeale in the trueth. 201 Barnes and Cardinall Wolſey reaſon togither. 210 Barnes diſputation with the Byſhops. 217 Barnes areſted by a Sergeant of armes. 221 Barnes threatened to bee burned. 222 Barnes examined at Weſtminſter. ibidem Barnes forbydden to preach. 223 Barnes cruelly perſecuted by the papiſtes. 225 Barnes lyued ſole and vnmaryed. 330 Baruck the Prophet againſt Idols and Images. 343 Barnes maketh a bold chalenge. 356 Bilney a vertuous and godly man. 193 Bilney a counſaylour to Barnes. 221 Blaſphemy agaynſt Chriſt and hys Apoſtles. 317 Blynde reaſons of Papiſtes. 308 Byndyng and loſing what it is. 259 260. 261 Byſhoppes Court, no man can bee founde innocent. 183 Byſhops gouerne tyrannouſly. 183 Biſhops worſe then yt great Turke. 284 Byſhops Captaines of rebelles agaynſt the Prince. 188 Byſhoppes holy workes what they are. 196 Byſhops haue lofty myndes. 191 Byſhops commit periury. 198 Byſhoppes aſſoyled of their othe to their Prince, but neuer of their oth to the Pope. ibidem Byſhops ſweare to viſite the Pope yearely. 203 Byſhoppes myters come from the Iewes. 213 Byſhoppes vſe vayne ceremonyes. 214 Byſhops Croſier ſtaffe what it meaneth. ibidem Byſhops pryde and lewde lyuyng is to bee cryed out vpon. 217 Byſhops compared to popettes and ſtage players. 266 Biſhops burners & murtherers of yt lyuely images of God, but of their worme eaten Images, they burne none. 346 C. CArdinall Wolſey and Doctour Barnes reaſon togither. 210 Cardinall Wolſey well pleaſed with his pillers and pollaxes. 215 Charitie may bee deceaued, but fayth cannot. 250 Charitie is Gods gift. 313 Chaſtitie compelled is agaynſt the in ſtitution of the Goſpell. 328 Chaſtitie of Papiſtes moſt abhominable. 328. 329. 330 Children of God, who they are. 270 Clement Pope excōmunicated kyng Henry the viij. 198 Clemēt the pope the ſonne of a Curtiſan. 199 Clement Pope agaynſte Ʋrbane Pope. 193 Clergy may not bee reproued. 183. 184 Clergy may not bee hindered by power or potentate. ibidem Clergy the enemyes of trueth. 189 Chriſte ſubmitted hym ſelfe to the higher powers. 185 Chriſt and his Apoſtles ouerthrowe the Popes doctrine. 187 Chriſtiā man may not extremely and vncharitably ſue and vexe their brethren. 207 Chriſtiē man may lawfully demaund their debt by the law. ibidem Chriſt onely hath wrought our redemption. 227 Chriſt is all in all. 226. 230 Chriſt is our example to ſuffer perſecution paciently. 296 Chriſtes inſtitution of the Sacrament. 303 Chriſtes bloud is to bee receaued aſwell of the layetie as of the ſpiritualtie. 304 Chriſt is the onely mediatour betweene God and man. 347. 351 Chriſt onely bringeth vs into the fauour of almightie God. 348 Church, why it is called holy. 246 Churche of God is the treaſures of God without ſpot or wrinkle. 246 Church, how it is knowen. 249 Church that is true is a ſufferer and not a perſecutour. 250 Church truely declared. 253. 254. 256 Counſailes haue erred and may erre. 255 Councell of Conſtance forbad the Sacrament in both hyndes. 302 Coūcell of Nice thought it meete for a Byſhop to haue a wife. 320 D. DAyes are no one better nor higher then an other. 206 Doctours of the law geue euill counſayle. 208 E. ENemy to a true mā is a theef. 189 Extreme law is extreme miuſtice. 208 F. FAyth onely iuſtifieth. 226. 235 Fayth without workes iuſtifieth. 228 Fayth is accompted for righteouſnes. 231 Fayth in Chriſt attayneth ſaluation. 231 Fayth bryngeth forth good workes. 236 Fayth that bryngeth forth frute is the fayth that iuſtifieth. 238 Fayth iuſtifieth before God, & good workes declare our iuſtification to the world. 239 Faythes are of two ſortes. 241 Fayth that iuſtifieth is geuen vs frely of God. 241 Faythfull beleeuers in Chriſtes merites are the right holy Churche of God. 244 Faythfull congregation cannot erre. 247 Fayth is the mere gift of God. 277 Fiſher Biſhop of Rocheſter ſworne to the Pope. 197 Flocke of Chriſt is litle. 247 Fleſhly reaſon, refoned frowardly. 270 Fridericke the Emper our depoſed. 191 Freewill of man without Gods grace can doe no good. 266. 267. 268 Freewill without grace is ſinne. 269. 270 Freewill wherein it conſiſteth. 276 Frutes of fayth. 235 G. GErmayne a Popes Sainte, a ſtraunge hyſtory. 190 George Stafford a learned man. 221 God onely is omnipotent and almightie. 351 God is to bee obeyed before men. 295 God doth wōderfully worke to ſaue his flocke. ibidem Gods commaundements are impoſſible to our nature to bee kept. 272 Gods mercy is the onely cauſe of our ſaluation. 179 Good counſaile geuē to the Biſhops 215 Good workes, what goodnes is in them. 229 Good workes cannot deſerue remiſſion of ſinnes. 235 Good workes are to be done though they iuſtifie not. 237 Good workes are the frutes of good fayth. 249 God diſpoſeth his mercy to whom it pleaſeth him. 278 Goſpell preachyng is no cauſe of inſurrection. 184 Goſpell profitable to England. 194 Grace without deſeruyng. 224 Grace findeth our hartes ſtony. 273 H. HErode kept his brothers wiſe. 188 Hipocriſie abhominable. 189 Holy dayes, why they were ordeyned. 205 Holy Church truely defined. 243 Holy church, that is the true church of God is to the worlde inuiſible. 244 Holy Church is the grounde and piller of trueth. 245 Holy Church is built vpon the Apoſtles and Prophetes. 250 I. IAcob is elected and Eſau reiected. 178 Idols and Images deſcribed. 344 Idols & Images are all one. ibidem. Ignoraunce made vs worſhyppe ſtockes and ſtones. 341 Images are neither to bee honored nor worſhypped. 340 Image of God is thy poore Chriſtian brother. 345 Images or Idols are not the workers of any miracles, 345 Inſurrections whereof they came. 192 Indifferent thynges are to bee obeyed. 298 Iohn kyng of Englād cruelly handled by the Clergy of England. 189 Iuſtification is not by the lawe of of workes but by the law of fayth. 234 Iuſtification, how it commeth. 236 Iuſtified perſonnes cannot abſtayne from doyng of good workes. 240 K. Kynges ought not to bee depoſed though they bee wicked. 187 Kyng Iohn was cruelly handled of the Clergy of England. 189 Kyng Iohn poyſoned. 189 Kynges brought by violence vnder the Popes foote. 195 Kynges of the kyngdome of heauen what they are. 257. 258 Keyes of Chriſt abuſed by the Byſhops. 262. 263 L. LAw, why it was geuen. 275 Liberties of holy Churche may not bee impugned. 217 Loſing and byndyng, what it is. 259 M. MAn is Lord ouer all creatures. 274 Mans dominion reſtreyned. 275 Man is the lyuely and true Image of God. 346 Mariage of Prieſtes is allowed of God. 317 Mariage hath a greater croſſe then virginitie. 313 Mariage of Prieſtes is neither agaynſt Gods law nor mans law. 328 Mariage is all one beefore Prieſthode and after Prieſthode. 336 Maſſe made of many patches. 357 Maſſe welbeloued of the Papiſtes for gaynes ſake. ibidem Miniſters of the Churche ought to bee no Lordes. 262 Money is the popes beſt marchaūt. 265 Monkes of the Charterhouſe and their ſuperſtition. 299 Mores holy Church, are the Pope Cardinals and Byſhops. 252 Moſes chayre what it is. 297 N. NAturall reaſon is a blynde iudge of the Scriptures. 307 Naturally all men deſire Mariage. 323 O. OBedience to the higher powers taught by Chriſt and his Apoles. 185 Obedience to the Prince wee owe with our bodyes, and to God with our ſoules. 300 Officers are Byſhops hangmē. 211 Offendours of the common weale may not breake priſon, but paciently ſuffer that the law doth determine. 293 Orders in the Clergy hath two ſignifications. 202 Othe the Byſhoppes made to the Pope. 195 Othe to the Pope laſt made by the Byſhops. 200 P. PApiſtes and Schoolemen peruert the Scriptures. 180▪ Papiſtes charge the Preachers of Gods word with hereſie. 185 Papiſtes teach diſobedience to Princes. 185. 186 Papiſtes ſhameleſſe doynges. 186 Papiſtes and Proteſtantes wherin they differre. 191 Papiſte is an vnnaturall ſubiect agaynſt hys ſoueraigne Lord and Lady. 202 Papiſtes are arrogant and proude. 209 Papiſtes are craftie iugglers. 223 Papiſtes crueltie. 225 Papiſtes are trappers of innocents. 223 Papiſtes are tyrantes. 224 Papiſtes are blaſphemers of Gods holy word. 286 Papiſtes preach lyes. 287 Papiſtes and S. Paule are contrary. 285 Papiſtes are the noriſhers of ignoraunce and darknes. 290 Papiſtes finde faulte with gnattes and ſwalow Camelles. 308 Papiſtes make blynd reaſons. 308. 309 Papiſtes carnall reaſons. 351 Papiſtes, worſhyppers of ſtockes and ſtones. 352 Papiſtes, blynd and malicious. 353 Papiſtes fooliſh arguments ſoluted. 354 Paule diſpenſeth with vnlawfull vowes. 314 Peter the Apoſtle had a wife. 325 Petition of Doct. Barnes to kyng Henry the viij. 205 Philip the Euangeliſt was maryed. 325 Popes depoſe kynges. 186 Popes ſhameleſſe arrogancy and tyranny. ibidem Popes diſpenſe with othes that ſubiectes make of obedience to theyr Princes. 188 Popes procurers of warre and deſtruction of people. 193 Pope agaynſt Pope one curſing an other. ibidem Popes alter the Byſhops othes as ſemeth beſt for their purpoſe. 195 Popes and their lewdenes truely deſcribed. 197 Pope, how hee cōmeth by the name of Lord. ibidem Pope Clement excōmunicated kyng Henry the viij. 198 Popes what maner of men they are that are choſē to that dignitie. 199 Pope Clement the ſonne of a Curtiſan. ibidem Pope a monſtruous hypocrite. 198 Pope and hys lawes agree not. 199 Popes are not choſen after Sainte Paules rule. ibidem Power of kynges is immediatly of God. 202 Popes Saintes worke ſtraūge miracles. 190 Pope abſolueth all rebellion agaynſt Princes, but pardoneth none that hath beene agaynſt hym ſelfe. 201 Popes regalles. ibidem Pope calleth Councelles as it pleaſeth hym. 202 Pope hath libertie to ſay & do • what hee liſt. 204 Popes pardōs haue beene good marchaundiſe in England. 212 Pope may not bee controlled of any man. 213 Popiſh law is tyrannous. 218. 219. 220 Pope and the true holy church, how farre they differre. 242 Pope and his maners agreeth nothyng with the holy Church. ibidē Pope ſhamefully abuſeth the holy Church. 243 Popes Church glory in traſh. 251 Popes Clergy is condemned by S. Auguſtine as heretickes. 264 Pope and Chriſt are contrary. 284 Pope and his Clergye are the very Antechriſtes. 288 Pope a perſecutour of holy church. 242 Pope ſelleth God and all hys ordidinaunces. 265 Popes condēned for heretickes. 247 Popes own lawes both agaynſt him ſelfe and his Clergy. 305 Pope defameth Prieſthode. 324 Pope and his Clergye feare not to breake Chriſtes inſtitution. 306 Pope forbyddeth mariage. 315 Pope accompteth whoredome & matrimony to bee all one. 321 Popes doctrine condēned by a Coū cell. 322 Popes lawes agaynſte mariage of Prieſtes. 316 Pope alloweth yt kepyng of whores. 317 Pope wil not ſuffer any perſōs maryed to bee Byſhops. 320 Pope is a renter and tearer of the Scriptures. 334 Pope maketh a hotchpot of mariage. ibidem Pope accompteth whoredome better then Matrimony. 335 Pope a blaſphemer of God. ibidem Practiſe of Prelates. 203 Practiſes of Papiſtes to cauſe Images to worke miracles. 343 Preachers of true doctrine teach obedience. 185 Preachers of true doctrine are ſufferers. 184 Preachers of falſe doctrine are perſecuters. 184 Preachers agaynſt the Pope are accompted heretickes. 205 Prelates cānot vſe obedience to their Prince. 202 Prelates are blynd guides. ibidem Prelates will obey the pope, but not the Prince. 203 Prieſtes rore and mumble out their Diriges and Maſſes. 216 Prieſtes may marry wyues by the law of God lawfully. 309 Prieſtes muſt marry for auoydyng of fornication. 310 Prophetes neuer ſtyrred the people agaynſt the Prince. 184 Proteſtātes and Papiſtes how they differre. 191 Power temporall deſcribed. 292 R. REaſon & deuotion that is agaynſt the will of God is mere blyndnes. 307 Righteous man lyueth by fayth. 233 Rocheſter agaynſt Wincheſter. 206 Rocheſters great iudgement. ibidem Rocheſters vayne diſtinction. 237 Rocheſters rule to know the difference betweene the Pope and the Councell. 247 Rocheſters wordes vppon Chriſtes wordes. 303 S. SAcrament forbydden to bee receaued in both kyndes. 301 Sacrament vnder both kyndes. 305 Saintes can obteine nothyng for vs. 347 Saintes, how they ought to bee honored. 349 Saintes are boly, but they are no Gods. 351. Scriptures are to be read of all men 182 Scriptures in the common tounge teach all obedience. 184 Scriptures iudge the true Church. 250 Scroupe Richard Archbyſhoppe of yorke a rebell. 188 Scriptures are the iudges of Councels. 248 Scriptures not ſuffered by the Popes Clergye to bee in the mother toung. 283 Scriptures teache the commaundementes of God. 288 Scripture is profitable to bee read. 289 Scriptures is to bee made knowen to all men. 291 Solutions and argumentes to the Scriptures. 236 Spiritualtie ready to helpe the pope. 194 Spirituall power. 297 Stafford George a learned mā. 22 • Stokeſly Byſhop of London a fooliſh and malicious Papiſt. 291 Stockes and ſtones the Papiſtes honor as Goddes. 342 Subiectes muſt obey, and in what maner. 294. 295 Supplication made by D. Barnes to kyng Henry the viij. 183 Superſ •• tion of the Monkes of the Charterhouſe. 299 T. TRaditions agaynſt God are to be rooted vp by the rootes. 298 Tunſtall Byſhop of London. 215 V. VIrginitie is a ſtate indifferēt. 313 Vncharitable ſutes are to bee reproued. 209 Vniuerſall Church is not a generall Councell. 248 Vowes that haue vnlawfull conditions are not to bee obſerued. 319 Vrbane Pope agaynſte Clement Pope. 193 W. WOrkes, which bee of greateſt value and are accompted for the beſt. 228 Workes are good and helpe to iuſtification. 231 Workes without fayth are but ſinne. 233 Workes of the new law. 234 Whoredome is lawfull in no caſe. 311 ¶ FINIS.

AT LONDON Printed by Iohn Daye, and are to bee ſold at hys ſhop vnder Alderſgate. An. 1572.

¶ Cum gratia & Priuilegio Regiae Maieſtatis.

A liuely picture deſcribyng the authoritie and ſubſtaunce of Gods moſt bleſſed word, weyghing agaynſt Popiſh traditions.

☞ Iudgement indifferent.

How light is chaffe of Popiſh toyes, if thou deſire to trye, Loe Iuſtice holdes true beame without reſpect of partiall eye: One ballance holdes Gods holy word, and on the other parte, Is layde the dregs of Antichriſt, deuiſde by Popiſh arte: Let Friers and Nunnes and baldpate Prieſtes, with triple crowne of Pope, The Cardinals hatt, and deuill him ſelfe, by force plucke downe the rope: Bryng bell, booke, candle, croſſe, & beades, and mitred Baſan bull, Bryng buls of leade and Popes Decrees, the ballance downe to pull: Yet ſhall theſe tares and filthy dregs, inuented by mans brayne, Through force of Gods moſt mighty word, be foūd both light and vayne. Magna est veritas & preualet, Great is the trueth and preuayleth. 3. Eſdra. 4.