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 [Page] 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 [Page] 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, [Page] 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.
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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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. [Page 2] 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, [Page 3] 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 [Page 4] 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 [Page 5] 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 [Page 6] 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 [Page 7] 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 [Page 8] 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 [Page 9] 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 [Page 10] 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 [Page 11] 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, [Page 12] 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 [Page 13] 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 [Page 14] 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 [Page 15] 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.
[Page 16] 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 [Page 17] 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. [Page 18] 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 [Page 19] 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 [Page 20] 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 [Page 21] 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 [Page 22] 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 [Page 23] 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 [Page 24] 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 [Page 25] 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 [Page 26] 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 [Page 27] 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 [Page 28] 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 [Page 29] 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 [Page 30] 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 [Page 31] 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 [Page 32] 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.
[Page 33] 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 [Page 34] 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 [Page 35] 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 [Page 36] 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 [Page 37] 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 [...]. minde, and to come to the right knowledge, and to a mans right wit agayn. For which (Metanoeo) s. Ieromes trāslation [...]. 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 [...]. 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 [Page 38] [...]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 [Page 39] 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 [Page 40] 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 [Page 41] 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 [Page 42] 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, [Page 43] 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 [Page 44] 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, [Page 45] 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 [Page 46] 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 [Page 47] 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 [Page 48] 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 [Page 49] 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 [Page 50] 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 [Page 52] 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 [Page 54] 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.
[Page 55] 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 [Page 56] 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 [Page 57] 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 ( [...]) 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 ( [...]) 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 [Page 59] 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 parable of the wicked Mammon, published in the yeare 1527. the 8. of May,
¶ 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 [Page 60] 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 [Page 61] 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, [Page 62] 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. [Page 63] 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, [Page 64] 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 [Page 65] 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 [Page 66] 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, [Page 67] 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 [Page 68] 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 [Page 69] 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 [Page 70] 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. [Page 71] 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, [Page 72] 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 [Page 73] 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 [Page 74] 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 [Page 75] 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 [Page 76] 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 [Page 77] 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 [Page 78] 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 [Page 79] 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, [Page 80] 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, & [Page 81] 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 [Page 82] 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. [Page 83] 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 [Page 84] 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 [Page 85] 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, [Page 86] 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 [Page 87] 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 [Page 88] 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 [Page 89] 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 [Page 90] 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 [Page 91] 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 [Page 92] 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, [Page 93] 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 [Page 94] 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, [Page 95] 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 [Page 96] 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.
¶ 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.
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 [Page 98] 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 [Page 99] 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 [Page 100] 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. [Page 101] 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, [Page 102] 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 [Page 103] 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, [Page 104] 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 [Page 105] 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 [Page 106] 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 [Page 108] 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 [Page 109] 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 [Page 110] 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 [Page 111] 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) [Page 112] 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 [Page 113] 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. [Page 114] 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 [Page 115] 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 [Page 116] 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 [Page 117] 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 [Page 118] 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 [Page 119] 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 [Page 120] 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 [Page 121] 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 [Page 122] 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 [Page 123] 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 [Page 124] 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 [Page 125] 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, [Page 126] 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. [Page 127] 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 [Page 128] 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 [Page 129] 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 [Page 130] 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 [Page 131] 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 [Page 132] 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, [Page 133] 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 [Page 134] 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 [Page 135] 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 [Page 136] 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 [Page 137] 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 [Page 138] 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 [Page 139] 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 [Page 140] 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.
[Page 141] 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 [Page 142] 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, [Page 143] 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 [Page 145] 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.
[Page 146] 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 [Page 147] 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 [Page 148] 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 [Page 149] 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 [Page 150] 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 [Page 151] 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 [Page 152] 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 [Page 153] 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, [Page 154] 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 [Page 155] 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 [Page 156] 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 [Page 157] 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, [Page 158] 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: [Page 159] 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 [Page 160] 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 [Page 161] 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 [Page 162] 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, [Page 163] 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 [Page 164] 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, [Page 165] 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 [Page 166] 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 [Page 167] 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 [Page 168] 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 [Page 169] 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 [Page 170] 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 [Page 171] 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.
[Page 172] 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 [Page 173] 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 [Page 174] 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 [Page 175] 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 [Page 176] 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 [Page 177] 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 [Page 178] 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 [Page 179] 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 [Page 180] 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.
[Page 181] 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 [Page 182] 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 [Page 183] 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.
¶ 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 [Page 185] 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 [Page 186] 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 [Page 187] (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 [Page 188] 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, [Page 189] 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 [Page 190] 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 [Page 191] 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 [Page 192] 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 [Page 193] 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.
[Page 194] 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 [...] [Page 195] 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 [Page 196] 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 [Page 197] 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 [Page 198] 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 [Page 199] 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, [Page 200] & 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? [Page 201] 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 [Page 202] 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 [Page 203] 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 [Page 204] 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 [Page 205] 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 [Page 206] 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 [Page 207] 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 [Page 208] 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 [Page 209] 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 [Page 210] 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 [Page 211] 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 [Page 212] 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 [Page 213] 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, [Page 214] 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 [Page 215] 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▪ [Page 216] 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 [Page 217] 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 [Page 218] 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 [Page 219] 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 [Page 220] 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 [Page 221] 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 [Page 222] 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 [Page 223] 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 [Page 224] 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, [Page 225] 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 [Page 226] 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 [Page 227] 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: [Page 228] 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 [Page 229] 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 [Page 230] 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 [Page 231] 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 [Page 232] 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 [Page 233] 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.
[Page 234] 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 [Page 235] 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 [Page 236] 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 [Page 237] 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.
[Page 238] 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 [Page 239] 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 [Page 240] 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 [Page 241] 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 [Page 243] 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 [Page 243] 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 [Page 244] 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 [Page 245] 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 [Page 246] 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 [Page 247] 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.
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 [Page 248] 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. [Page 249] 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 [Page 250] 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▪ [Page 251] 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 [Page 252] 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 [Page 253] 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 [...], 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 [...] 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 [...] 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 [Page 254] 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. [Page 255] 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, [Page 256] 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 [Page 257] 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, [Page 259] 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 [Page 260] 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 [Page 261] 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 [Page 262] 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 [Page 263] 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 [Page 264] 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 [Page 265] 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 [Page 266] 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 [Page 267] 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 [Page 268] 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 [Page 269] 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 [Page 270] 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 [Page 271] 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 [Page 272] 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 [Page 273] 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 [Page 274] 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, [Page 275] 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, [Page 276] 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 [Page 277] 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 [Page 278] 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 [Page 279] 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 [Page 280] 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, [Page 281] 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 [Page 282] 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 [Page 283] 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 [Page 284] 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 [Page 285] 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 [Page 286] 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.
[Page 287] 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 [Page 288] 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 [...] [Page 289] 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 [Page 290] 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 [Page 291] 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.
[Page 292] 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, [Page 293] 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, [Page 294] 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 [Page 295] 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 [Page 296] 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 [Page 297] 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 [...] [Page 298] 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 [Page 299] 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. [Page 300] 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 [Page 301] 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, [Page 302] 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.
[Page 303] 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?
[Page 304] 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. [...]. [Page 305] 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. [Page 306] 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 [Page 307] 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 [Page 308] 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. [Page 309] 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 [Page 310] 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. [Page 311] 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 [Page 312] 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 [Page 313] 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 [Page 314] 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, [Page 315] 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 [Page 316] 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 [Page 317] 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: [Page 318] 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 [Page 319] 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 [Page 320] 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 [Page 321] 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.
[Page 322] 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 [Page 323] 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 [Page 324] 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 [Page 325] 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 & [Page 326] 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 [Page 327] 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 [Page 328] 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 [Page 329] 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 [Page 330] 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 [Page 331] 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.
[Page 337] 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 [Page 333] 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 [Page 334] 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, [Page 335] 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 [Page 336] 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.
[Page 332] 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. [Page 338] 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 [Page 339] [...]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. Purgatoryexcept 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.
¶ 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 [Page 341] 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,
[Page 342] 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 [...]. [Page 343] 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, [Page 344] 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 [Page 345] 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 [Page 346] 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 [Page 347] 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: [Page 349] 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 [Page 350] 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 [Page 351] 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 [Page 352] 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 [Page 353] (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 [Page 354] 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 [Page 367] 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, [Page 356] 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 [Page 357] 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 [Page 358] 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 [Page 359] 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 [Page 360] 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 [Page 361] 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 [Page 374] 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 [Page 363] 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 [Page 364] 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 [Page 365] 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 [Page 366] 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 [Page 367] 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 [Page 368] 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 [Page 369] 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, [Page 370] 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 [Page 371] 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 [Page 372] 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 [Page 373] 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 [Page 374] 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 [Page 375] 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 [Page 376] 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 [Page 377] 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, [Page 378] 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 [Page 379] 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, [Page 380] 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 [Page 381] 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 [Page 382] 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 [Page 383] 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 [Page 384] 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 [Page 385] 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 [Page 386] 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 [Page 389] 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, [Page 390] 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 [Page 391] 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, [Page 392] 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, [Page 393] 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 [Page 394] 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 [Page 395] 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. [Page 396] 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 [Page 397] 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 [Page 398] 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 [Page 399] 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.
[Page 400] 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 [Page 401] 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, [Page 402] 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 [Page 403] 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 [Page 404] 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 [Page 405] 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 [Page 406] 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 [Page 407] 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, [Page 408] 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 [Page 409] 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 [Page 410] 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 [Page 411] 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 [Page 412] 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 [Page 413] 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, [Page 414] 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 [Page 415] 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 [Page 416] 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 [Page 417] 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 [Page 418] 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 [Page 419] 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 [Page 420] 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 & [Page 422] 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 [Page 422] 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 [Page 423] 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.
[Page 424] 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 [Page 425] 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 [Page 426] 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 [Page 427] 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 [Page 428] 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 [Page 429] 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 [Page 430] 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 [Page 432] 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.
[Page 433] 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 [Page 434] 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, [Page 435] 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.
¶ 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 [Page 437] 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 [Page 438] 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. [Page 439] 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 [Page 440] 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 [Page 441] 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 [Page 442] 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 [Page 443] 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 [Page 444] 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 [Page 445] 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 [Page 446] 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 [Page 447] 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 [Page 448] 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.
[Page 449] 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. [Page 450] 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 [Page 451] 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 [Page 452] 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.
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. [Page 454] 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.
An other notable and worthy Letter of maister William Tyndall sent to the sayd Iohn Frith, vnder the name of Iacob.
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 [Page 456] 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.
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.
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 [Page 458] 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 [Page 459] 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 [Page 460] 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 [Page 461] 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 [Page 462] 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 [Page 463] 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 [Page 464] 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 [Page 465] 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 [Page 466] 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 [Page 467] 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, [Page 468] 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 [Page 469] 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, [Page 470] 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: [Page 471] 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 [Page 472] 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 [Page 473] 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 [Page 474] 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, [Page 475] 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 [Page 476] 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 [Page 477] 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 [Page 478] 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.
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 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
- [...]. 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
- 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 [Page] 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
- 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.
- [...]. Charitie. 242. b. moderateth the law. 209. a
- Charitie [...]eruent in the primitiue Church. 346. a
- [Page] 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 [Page] 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.
- 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 [...] [Page] [...]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
- 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
- FAyth. 42. a. 225. b. 16. a. 8. a. 226. b▪ truly defined. 42. b
- Fayth iustifieth expounded. 187. a [Page] 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
- 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. [Page] 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
- 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. [...]
- [Page] 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
- 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
- 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 [Page] 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
- 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
- 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. [Page] 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
- [...]. 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
- 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. [...]
- [Page] 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
- 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. [Page] 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. [Page] 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
- QValis pater, talis filius. 353. a
- Quicke and dead burnt of Papistes. 435. b
- Questions of Scripture how to bee iudged. 137. a
- 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 [Page] 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
- 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
- [Page] 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 [...] 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. [...]
- [...] [Page] 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
- 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
- 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 [Page] 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
- 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
- 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
Imprinted at London by Iohn Daye, dwellyng ouer Aldersgate.
An. 1572.
¶ Cum gratia & Priuilegio Regiae Maiestatis.
I D
DIEV ET MON DRIOT
- 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 [Page] 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 [Page] 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 [Page 4] 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, [Page 5] 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 [Page 6] 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 [Page 7] 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, [Page 8] 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 [Page 9] 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 [Page 10] 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.
[Page 11] 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 [Page 12] 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 [Page 13] 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 [Page 14] 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 [Page 15] 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 [Page 16] 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 [Page 17] 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 [Page 18] 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 [Page 19] 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 [Page 20] 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 [Page 21] 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, [Page 22] 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 [Page 23] 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 [Page 24] 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 partThis 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 [Page 25] 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 [Page 26] 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 [Page 27] 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 [Page 28] 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. [Page 29] 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? [Page 30] 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 [Page 31] 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, [Page 32] 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.
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. [Page 33] 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 [Page 34] 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 [Page 35] 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 [Page 36] 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. [Page 37] 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 [Page 38] 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: [Page 39] 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 [Page 40] 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, [Page 41] 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 [Page 42] 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 [Page 43] 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 & [Page 44] 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 [Page 45] 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 [Page 46] 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 [Page 47] 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 [Page 48] 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.
- [Page 49] 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. [Page 50] 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 [Page 51] 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.
¶ 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 [Page 52] 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 [Page 53] 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 [Page 54] 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 [Page 55] 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 [Page 56] 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. [Page 57] 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, [Page 58] (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 [Page 59] 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 [Page 60] 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 [Page 61] 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 [Page 62] 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 [Page 63] 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 [Page 64] 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, [Page 65] 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.
[Page 66] 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, [Page 67] 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 [Page 68] 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.
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 [Page 69] 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.
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.
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 [Page 70] 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 [Page 71] 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 [Page 72] 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 [Page 73] 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 [Page 74] 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 [Page 75] 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: [Page 76] 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.
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 [Page 78] 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 [Page 79] 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 [Page 80] 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 [Page 81] 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.
¶ 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.
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 [Page 82] 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.
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 [Page 84] 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. [Page 85] 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 [Page 86] 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. [Page 87] 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 [Page 88] 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 [Page 89] 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 [Page 90] 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.
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 [Page 91] 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 [Page 92] 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 [Page 93] 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 [Page 94] 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 [Page 95] 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, [Page 96] 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 [Page 97] 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.
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 [Page 98] 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 [Page 99] 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.
[Page 100] 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.
[Page 101] 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 [Page 102] 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. [Page 103] 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 [Page 104] 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 [Page 105] 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 [Page 106] 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.
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) [Page 108] 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 [Page 109] 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 [Page 110] 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 [Page 111] 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, [Page 112] 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 [Page 113] 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.
[Page 114] 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 [Page 115] 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. [Page 116] 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 & [Page 117] 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 [Page 118] 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 [Page 119] 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 [Page 120] 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 [Page 121] 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 [Page 122] 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 [Page 123] 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 [Page 124] 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 [Page 125] 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) [Page 126] 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 [Page 127] 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 [Page 128] 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 [Page 129] 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 [Page 130] 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 [Page 131] 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 [Page 132] 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 [Page 133] 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 [Page 134] 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 [Page 136] 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. [Page 136] 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 [Page 137] 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 [Page 138] 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 [Page 139] 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 [Page 140] 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 beMore.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 [Page 141] 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 [Page 142] 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 [Page 143] 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 [Page 144] 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 [Page 145] 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) [Page 146] 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 [Page 147] 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 [Page 148] 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 [Page 149] 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 [Page 150] 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 [Page 151] 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 [Page 152] 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 [Page 153] 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 [Page 154] 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 [Page 155] 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 [Page 156] 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 [Page 157] 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 [Page 158] 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 [Page 159] 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 [Page 160] 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 [Page 161] 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 [Page 162] 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 [Page 163] 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 [Page 164] 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 [Page 165] 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 [Page 166] 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. [Page 167] 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 [Page 168] 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 [Page 169] 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 [Page 171] 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 [Page 172] 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.
An exact and diligent Table, wherby you may readely turne to any speciall matter that is contained in all Iohn Frithes bookes. 1572.
- 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
- 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
- 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
- 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
- EXample of the Alepolle. 113
- Epitome of Frithes booke of the Supper of the Lord. 164
- 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
- GErmanes beleeue the presence of the body, but worshyp it not. 167
- [Page] 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
- 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
- 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.
- KEyes how they were geuen to Peter and Paule. 58.
- LAwe of God and lawe of man doe greatly differ. 19.
- Lazarus. 20.
- 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.
- NAturall reason not mete to reason against Scripture. 13.
- Nature teacheth vs that there is both bread and wine in the Sacrament. 165.
- OBstinate persons. 95.
- Oecolampadius dyed of a Canker. 118.
- Opinion of Frith. 164. 165. 166.
- Opinion of the Prelates. 164. 165. 166.
- 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.
- 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 [...]
- [Page]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
- 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
- VOluntary or wilfull ignoraunce is not to bee excused. 4
- 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
- ZWinglius slayne. 118
DIEV ET MON DRIOT
- 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.
¶ 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 [Page] 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 [Page] 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 [...] [Page] 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 [Page] 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, [Page] 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 [Page] 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.
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 [Page 184] 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.
[Page 185] 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 [Page 186] 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 [Page 187] 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, [Page 188] 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 [Page 189] 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 [Page 190] 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, [Page 191] 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 [Page 192] 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 [Page 193] 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 [Page 194] 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 [Page 195] 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 [Page 196] 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 [Page 197] 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 [Page 198] 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, [Page 199] & 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 [Page 200] 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 [Page 201] 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 [Page 202] 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. [Page 203] 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 [Page 204] 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 [Page 205] 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 [Page 206] 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 [Page 207] 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 [Page 208] 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? [Page 209] 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 [Page 210] 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 [Page 211] 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 [Page 212] 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 [Page 213] 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, [Page 214] 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 [Page 215] 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, [Page 216] 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, [Page 217] 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 [Page 218] 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, [Page 219] 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 [Page 220] 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 [Page 221] 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, [Page 222] 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, [Page 223] 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 [Page 224] 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 [Page 225] 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 [Page 226] 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.)
[Page 227] 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 [Page 228] 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 [Page 229] 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 [Page 230] 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 [Page 231] 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 [Page 232] 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: [Page 233] 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, [Page 234] &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 [Page 235] 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 [Page 236] 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 [Page 237] 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 [Page 238] 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, [Page 239] 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, [Page 240] 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 [Page 241] 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, [Page 242] 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 [Page 243] 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 [Page 244] 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 [Page 245] 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 [Page 246] 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 [Page 247] 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 [Page 248] 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 [Page 249] 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 [Page 250] 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 [Page 251] 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 [Page 252] 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.
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, [Page 253] 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 [Page 254] 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 [Page 255] 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 [Page 256] 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.
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 [Page 258] 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 [Page 259] 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 [Page 260] 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 [Page 261] 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 [Page 262] 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 [Page 263] 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.
[Page 264] 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 [Page 265] 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.
[Page 266] 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.
¶ 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 [Page 267] 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, [Page 268] 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 [Page 269] 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 [Page 270] 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 [Page 271] 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 [Page 272] 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, [Page 273] 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, [Page 274] 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 [Page 275] 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 [Page 276] 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 [Page 277] 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.
[Page 278] 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 [Page 279] 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 [Page 280] 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 [Page 281] 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 [Page 282] 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 [Page 283] 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, [Page 284] 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. [Page 285] 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 [Page 286] 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 [Page 287] 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 [Page 288] 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, [Page 289] 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 [Page 209] 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, [Page 291] 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 [Page 292] 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 [Page 293] 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 [Page 294] 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, [Page 295] 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: [Page 296] 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 [Page 297] 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 [Page 298] 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 [Page 299] 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. [Page 300] 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.
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 [Page 302] 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 [Page 303] 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 [Page 304] 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 [Page 305] 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 [Page 306] 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 [Page 307] 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 [Page 308] 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 [Page 309] 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, [Page 310] 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 [Page 311] 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 [Page 312] 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 [...], [Page 313] 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 [Page 314] 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 [Page 315] 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 [Page 316] 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 [Page 317] 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 [Page 318] 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 [Page 319] 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 [Page 320] 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 [Page 321] 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. [Page 322] 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. [Page 323] 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. [Page 324] 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. [Page 325] 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 [Page 326] 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 [Page 327] 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 [Page 328] 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 [Page 329] 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 [Page 330] 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 [Page 331] 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 [Page 332] 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 [Page 333] 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 [Page 334] 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 [Page 335] 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 [Page 336] 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 [Page 337] 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 [Page 338] 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 [Page 339] 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 [Page 340] 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, [Page 341] 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 [Page 342] 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 [Page 343] 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 [Page 344] 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 [Page 345] 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 [Page 346] 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 [Page 347] 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? & [Page 348] 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 [Page 349] 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, [Page 350] 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 ChristenExod. 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 thePsal. 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 [Page 351] 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 [Page 352] 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? [Page 353] 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, [Page 354] & 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 [Page 355] 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 [Page 357] 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 [Page 358] 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 [Page 360] 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 [Page 362] 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
[Page 363] 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 [Page 364] 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, [Page 365] 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 [Page 366] 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 [Page 367] 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, [Page 368] 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 [Page 369] 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 [Page 370] 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 [Page 371] 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 [Page 372] 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 [Page 373] 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 [Page 374] 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 [Page 375] 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 [Page 376] 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.
A brief and necessary Table, of all particular matters and wordes to bee noted in these workes of Maister Doctour Barnes.
- 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
- 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
- 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
- DAyes are no one better nor higher then an other. 206
- Doctours of the law geue euill counsayle. 208
- ENemy to a true mā is a theef. 189
- Extreme law is extreme miustice. 208
- 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
- [Page]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
- 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
- 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
- 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
- LAw, why it was geuen. 275
- Liberties of holy Churche may not bee impugned. 217
- Losing and byndyng, what it is. 259
- 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
- NAturall reason is a blynde iudge of the Scriptures. 307
- Naturally all men desire Mariage. 323
- 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
- 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
- [Page] 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
- 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
- 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
- TRaditions agaynst God are to be rooted vp by the rootes. 298
- Tunstall Byshop of London. 215
- 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
- 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
AT LONDON Printed by Iohn Daye, and are to bee sold at hys shop vnder Aldersgate. An. 1572.
¶ Cum gratia & Priuilegio Regiae Maiestatis.