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

¶ The solutions and answeres vnto M. Mores first booke.

IN the first chapter to be∣ginne the booke wythal, to bring you good lucke and to geue you a say or a taste what truth shall follow, he fayneth a let∣ter sent from no man.

The second Chapter.

* 1.1In the second chapter, besides that it is vntrue this vse to haue bene euer since the tyme of the Apostles, he ma∣keth many sophisticall reasons about worshipping of saintes, reliques, and Images, & yet declareth not w^t 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 signifi∣cations: for all faithes are not one ma∣ner fayth and so forth, and therefore he beguileth a mans vnderstanding. As if a man sayd, the boyes will was good * 1.2 to haue geuen his father a blow, and an other woulde inferre, that a good

will coulde be no sinne, and conclude that a man might lawfully smite hys father. Now is good will taken in one sence in the maior and in an other in y^• minor, to vse schollers termes, & ther∣fore 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 ar∣gument holdeth. And secondarily I answere that the true worshipping of * 1.3 Saintes is their memoriall: to follow them as they did Christ. And that ho∣nour 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 stic∣king vp of candles, I aunswere that God is a spirite, and in the spirit must be worshipped only. Faith to his pro∣mises, * 1.4 and loue to his lawes, and lon∣ging for the life that is in his sonne, are his due honour and seruice. All bodyly seruice must be referred vnto our sel∣ues, 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 neygh∣bours. For God vseth no such thyn∣ges 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, * 1.5 wolward goyng, pilgrimage, and all bodely exercise must be referred vnto y^t 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 imagina∣tion.

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 plea∣sure 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, * 1.6 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 re∣ioyce 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 ima∣ginations 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 ther∣fore * 1.7 I say, all such fleshly imaginati∣ons, as to fast the wensday in the wor∣ship 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 adno∣cates 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 stic¦kest vp a candle before the image, thou * 1.8 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 bo∣dyly * 1.9 seruice, but of his mercy onely, vn to his owne glorie. Yea and of the fa∣thers 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, be∣cause he is his father and loueth hym, and because he is his sonne. Aske hym whether his father loue hym, and he sayth yea. Aske him how he knoweth it and he sayth, because he geueth me this or that. Aske him whether he loue his father, he sayth yea. Aske him why,

he sayth, for his father loueth hym and geueth him all thing. Aske him why he worketh, he aunswereth, his father wil so haue it. Aske him why his father ge∣neth 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 ser¦uauntes and receaue your reward for your false workes and robbe your bre∣thren and raigne ouer them with vio∣lence and cruell tyranny and make thē worship your pillars, polaxes images and hattes. And we will receaue of the * 1.10 mercyfull kyndnesse of our father and will serue our brethren freely, of very loue and wilbe their seruauntes & suf∣fer 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 ho∣ly workes which ye do to no man sre∣ly saue vnto paynted postes.

And when he alledgeth the sacrifices * 1.11 of the old law, I say they were Sacra∣mentes and preached vnto the people (as no doubt, our candels once were) and were no holy workes to be refer∣red 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 iu∣stified 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 * 1.12 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 ge∣uen 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 pe∣ny or in his countrey the iiij. part of a farthyng. Now I aske M. Mores con∣science, * 1.13 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 cōmaunde∣ment, 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 an∣noyntment * 1.14 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. * 1.15 I aunswere that the miracles done at * 1.16 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 * 1.17 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 law∣full the, by their own doctrme, neither to put theyr trust in hys bones. For * 1.18 God to anoyde all such Idolatrie, had poluted all dead bones, so that whoso∣euer touched a dead bone, was vn∣cleane and all that came in his compa∣ny, vntil he had washed him selfe: in so much that if a place were abused with offering vnto Idoles, there was no better remedie then to scatter dead bones there, to driue the people thēce, for beyng defiled and poluted. But his boues did that miracle, to testifie that

he was a true Prophet & to moue men vnto the fayth of his doctrine.

And euen so miracles done at the holy crosse, were done, to moue men vnto fayth of him that dyed thereon, & not that we shuld beleue in the wood.

He saith that pilgrimes put not trust in the place, as Nicromancers do in * 1.19 their circles, and sayth he wotteth not what, to mocke out the text of our Sa∣uiour of praying in the spirite. And in the end he confoundeth him selfe say∣ing, we reken our prayers more plea∣saunt 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 * 1.20 where a mā pleaseth God best, thether is he most bound to go. And so that i∣magination byndeth a mā to the place with a false fayth, as Nicromancers trust in their circles.

And agayne if God had sayd that he * 1.21 would more heare in one place then in an other, he had bound him selfe to the place. Now as God is like good eue∣ry where generally so hath hee made his Testament generally, wheresoe∣uer 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 * 1.22 God boūd them vnto the tabernacle & after to the Temple in the old Testa∣ment. I say that he dyd it not for y^e pla∣ces sake, but for the monumentes and * 1.23 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 remem∣braunce 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 y^e quietnesse or that some thing preacheth gods word more liuely vnto me there then in an other, the place is my ser∣uaunt and I not bound to it: whiche cause and such like taken away, I can not but put trust in the place as Nicro¦mancers 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 * 1.24 well mocke the obseruaūce of the Pas∣chall 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 * 1.25 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 ge∣stures. * 1.26 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 & ma∣ny 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 * 1.27 ouer the Apostles left vs in the light & taught vs all the counsell of God, as Paule witnesseth Actes. xx. and hid no¦thyng 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 y^e crosse, then without it. If he take pitie as En¦glishmen * 1.28 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 * 1.29 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 * 1.30 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 * 1.31 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 * 1.32 xvij. & so doth Steuē Actes. vij. & Sa∣lomon. iij. Of the kynges. viij. And no * 1.33 doubt as the madde Iewes ment, he * 1.34 dwelt not there, nor as we more mad suppose also. But he dwelled there one¦ly in his signes Sacramentes, and te∣stimonies which preached his woorde * 1.35 vnto the people. And finally for theyr false confidence in the temple, God de∣stroyed

it. And no doubt for our false fayth in visityng the monumentes of Christ, therefore hath God also de∣stroyed them and geuen the place vn∣der the infidels.

And when he speaketh of the piller of fire and cloude. I answere. that god * 1.36 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 ma∣keth see, and yet is no other wise pre∣sent in those eyes then in other, nor more there to be prayed to then in o∣ther. And in like maner he is no more * 1.37 to be prayed to where he doth a mira∣cle 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 cha∣ritie, accordyng to the woorde of hys doctrine.

And our sacramentes, signes, cere∣monies, Images, reliques and monu∣mentes 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 fur∣ther.

And the place is to be sought, and one to be preferred before an other for quietnesse to pray, and for liuely prea∣ching, * 1.38 and for y^e preaching of such mo∣numentes and so forth. And so long as the people so vsed thē in the olde testa∣ment, they were acceptable & pleasaūt to God, and God was sayd to dwell in the temple. But when the significa∣tions being lost, the people worship∣ped such thinges for the things selues, as we now do, they were abhomina∣ble to God, and God was sayde to be no longer in the temple.

The fourth chapter.

ANd in the fourth he sayth, that god * 1.39 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 * 1.40 or there saith the scripture, but in our hartes is the place where God dwel∣leth 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 * 1.41 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 know∣ledge of his name, and not to wor∣shippe 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 y^e sprite, wher∣soeuer 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, * 1.42 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 * 1.43 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 vn∣to Gods word and beleue it, as it is to see playnely.

Moreouer God so loueth no church, but that the parishe haue libertie to * 1.44 take it downe and to builde it in an o∣ther 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 like∣wise 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 worship∣peth

God. The kitchen page turning the spit may haue a puce•• hart to God * 1.45 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 * 1.46 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 y^e know∣ledge * 1.47 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 chil∣dren wa••ering with euery wynde of doctrine, thorough the subtiltie & wy∣lines 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 * 1.48 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 myra∣cles, but by the common consent of the church and that many so beleue. Thys * 1.49 man is of a farre other complexion thē was the Prophet Elias. For he bele∣ued 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 mi∣racles haue bene done. But how to know the true miracles from the false * 1.50 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 * 1.51 Moses warned hys Israelites that false miracles should be done to proue thē, whether their harts were ta•••• in y^e Lord. And euen so Christ and the A∣postles shewed vs before y^e lying mi∣racles should come to peruert the ve∣ry elect if it were possible. And there∣fore 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 * 1.52 there not: that the true are done to pro¦uoke mē to come & harkē vnto Gods word, and y^• false to cōfirme doctrine y^t 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 Chri∣stes 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 * 1.53 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 * 1.54 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 ho∣ly ghost in the mayde of Ipswich. For they were both in like tra••nses, both rauished from themselues, both tor∣mented a like, both disfigured, like ter∣rible ougly and grysely in sight, and their mouthes drawen a side, euē vn∣to the very eares of them, both en••py∣red, 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 y^e deuill by their owne

cōfessiō. Whēce then came that reuela∣tion, 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 in∣spired with the holy ghost and had the deuill within her both at once. And in * 1.55 as much as the mayd of Kent was in∣spired by the holy ghost by their con∣fession, 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 re∣uell and gamboldes of the mayd of Ip¦swich also? and then what matter ma∣keth 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 * 1.56 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 * 1.57 reuelations. And assoone as they were brought before our Ladyes image, de∣parted out of them, to delude vs and to turne our faythes from Christ vnto an old blocke. As we read in the Le∣gend of S. Bartholomew, how the de¦uils * 1.58 hurt men in their lynnues and as∣sone as they were brought into a cer∣tain 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 na∣turall 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 * 1.59 hath deliuered her of the holy ghost & emptied her of much hygh learnyng which as a goodly Poetisse, she vtte∣red in Rimes. For appose her now of Christ, as Scripture testifieth of hym, and thou shalt finde her cleane with∣out 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 * 1.60 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 * 1.61 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 tradi∣tiōs neither profitable for soule nor bo¦dy. 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 tradi∣tions. Nay. M. More, besides that alle∣gories which euery man may fayne at * 1.62 his pleasure can proue nothing, Christ interpreteth it him selfe, that it betoke∣neth a kynde mynde & a louyng neigh¦bour, which, so loued a straunger, that he neuer left caryng for him, both ab∣sent as well as present, vntill he were full whole and common out of all ne∣cessitie.

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 * 1.63 was offered vnto them, as they haue done: & to repare thinges fallen in de∣cay 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 * 1.64 vnto mans doctrine) ••ayd, beware of the leuen of the Scribes, Phariseis & Saduces which is their doctrine & re∣buked 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 hea∣uenly 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 tra¦ditions.

Our Prelates ought to be our ser∣uauntes as the Apostles were, to teach * 1.65 vs Christes doctrine, and not Lordes ouer vs, to oppresse vs with theyr owne. Peter calleth it temptyng of the

holy ghost Actes. xv. to lade the heathē * 1.66 with ought aboue that which necessitie and brotherly loue required. And Paul rebuketh his Corinthians for their o∣uer much obedience and the Galathi∣ans 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 * 1.67 commaunded vs, to obey our superi∣ours. 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 doc∣trine 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 ge∣nerally. * 1.68 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 * 1.69 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 be∣fore impossible.

And when he sayth, ye be the salt of * 1.70 the ••earth that it was spoken for the Byshops and Priestes onely it is vn∣true, but it was spoken generally vn∣to all that beleue and know the truth, that they should be salt vnto the igno∣raunt, and the perfecter vnto the wea∣ker, ech to other euery man in his mea¦sure. And moreouer if it be spokē vnto the Prelates onely, how fortuneth it y^• * 1.71 M. More is so ••usie to ••ault the world i•• his hygt, learnyng? And last of all the * 1.72 salt of Prelates which is their readiti∣ons & ceremonies without significa∣tion 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 o∣ther place. Moreouer fayth, hope and loue be iij. sisters y^• neuer can depart in * 1.73 this world, though in y^• world to come loue shall swalow vp the other twoo. Neither can the one be strōger or wea¦ker 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 * 1.74 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 diligent∣ly that we beleue neither to much nor to litle.

And when he sayth God is honou∣red 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 * 1.75 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 promi∣ses of all thinges in our Sauiour Ie∣su and in the Saintes none at all.

The xxv. Chapter.

IN y^t xxv. how iuggleth he, to proue that all y^• perteyneth vnto the faith, was not writtē, alledging Iohn in the * 1.76 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 neces∣sary pointes of the fayth.

And how bringeth he in the perpe∣tuall virginitie of our Lady, which * 1.77 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 * 1.78 are yet to be opened, as the commyng of Antichrist. Nay verely the babe is knowne well inough, and all the to∣kens spide in him, which the scripture describeth hym by.

And when he alleageth Paules tra∣ditions to the Thessalo. to proue hys * 1.79 phantasie. I haue answered Rochester in the obedience, that his traditions were the Gospell that he preached.

And when he alleageth Paule to the Corin. I say that Paule neuer knew of this word Masse. Neither can any * 1.80 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 sup∣per as Christ did. And therefore he cal∣leth it Christes supper and not Masse.

There was learned y^• maner of con∣secration. * 1.81 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 * 1.82 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 vn∣derstand not the meaning, it helpeth me not. 1. Cor. 14. and as experience * 1.83 reacheth. But if our shepherdes had bene as well willing to feede as to shere, we had needed no such dispici∣ence, 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 * 1.84 Mammon, against which he can not hisse, and will speake more in the iiij. booke.

And as for the Saboth, a great mat∣ter, * 1.85 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 * 1.86 onely if we see a cause why, we may make two euery weeke, if it were ex∣pedient 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 su∣perstition. Neyther needed we any holyday at all, if the people myght be taught without it.

And when he asketh by what scrip∣ture we know that a womā may chri∣sten. I answere if baptim be so neces∣sary as they make it, then loue thy * 1.87 neighbour as thy selfe, doth teach wo∣men 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 Gos∣pell of Iohn and Paules Epistles bet∣ter then great Clarkes now. I ans∣were, the more shame is theirs. How be it there be ij. causes why: the one is their diligent shering, and an other, * 1.88 they deny the iustifying of fayth wher∣of both Paule and Iohn do entreate & almost of nothyng els, if the significa∣tion of our baptim which is the lawe of God & fayth of Christ were expoun∣ded truely vnto vs, y^t scripture would be easie to all that exercised themselues therin. And sir in as much as the pre∣lates care so little for the losse of y^t vn∣derstanding 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 with∣out hurtyng of our soules?

And finally to rocke vs a sleepe with all, he sayth, that he shall neuer speede * 1.89 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 * 1.90 all his miracles sendeth vs to y^t scrip∣ture. And for all Paules miracles, the Iewes studyed the scripture the deli∣genterly, to see whether it were as he sayd or no. How be it he meaneth that such cā not speede well because the pre∣lates will burne them, except M. More helpe them, and make them forsweare Christ before hand.

The xxvii. chapter.

IN the xxvij. he bringeth Paule ex∣horting 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 y^e 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 * 1.91 in their hartes, and are taught of y^t spi¦rite to know sinne and to abhorre it, and to feele the power of the resurrec∣tion of Christ, beleue much surer then they that haue none other certeintie of their fayth then the Popes preachyng confirmed with so godly liuing.

And it is not vnknowne to M. More that the churches of late dayes and the churches now beyng haue determined thynges in one case the one contrary to the other, in such wise that he can not

deny but the one hath or doth erre: the which case I could shew hym if I so * 1.92 were mynded. The olde Popes, Car∣dinalles 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. Al∣so how shall we know that the olde Pope and hys Prelates erred, because these that are now so say? When y^t olde * 1.93 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 o∣pen and no more behynde then the ap∣pearyng 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 compre∣hended in scripture euer to endure. By which scripture the counsels generall * 1.94 and not by open miracles, haue cōclu∣ded such thynges as were in them de∣termined, 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 * 1.95 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 hea∣reth * 1.96 you heareth me, and if any man heare not the church take hym for an * 1.97 heathen, concluding that we must be∣leue whosoeuer is shauen in all that he affirmeth without scripture or myra∣cle, I would fayne know in what fi∣gure that silogismus is made. Chri∣stes 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 * 1.98 all nations, and sayd not write. I aus∣were, that this precept loue thy neigh∣bour as thy selfe, and God aboue all * 1.99 thyng, went wyth the Apostles & cō∣pelled them to seeke Gods honour in vs, and to seeke all meanes to conti∣nue the fayth vnto the worldes ende. Now the Apostles knew before that heresies shoulde come, and therefore wrote, that it myght be a remedie a∣gainst heresies, as it well appeareth Iohn. xx. Where he sayth, these are * 1.100 written that ye beleue and thorow be∣liefe haue lyfe. And in the second of his * 1.101 fyrst Epistle he sayth, these I write be∣cause 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, y^e Church can not erre: * 1.102 where vnto I will make none aun∣swere 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 * 1.103 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 mo∣row the contrary, all is good inough and Gods word: yea and though one Pope condemne an other (ix. or x. Po∣pes * 1.104 arow) with all their workes for he retickes, as it is to see in the stories, yet all is right and none errour. And thus good night and good rest, Christ is brought a slepe & layde in his graue and the doore sealed to, and the men of armes about the graue to keepe hym downe with polaxes. For that is the si••

rest argument, to helpe at nede and to be rid of these babblyng heretikes, that * 1.105 so barke at the holy spiritualtie with y^t Scripture, beyng thereto wretches of no repuration, neither Cardinals nor Bishops nor yet great beneficed men, yea and without torquottes and plura¦lities, 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 * 1.106 not suffer them erre, we were so simple that we saw not the suttiltie of the Ar∣gumentes 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 * 1.107 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. * 1.108 the law speaketh vnto thē that are vn∣der the law. And euen so this is spokē of thē that professe the name of Christ. Now the Pope hath x. thousand sectes * 1.109 ••ropen in, as pied in their consciences as in their coates, settyng vp a thou∣sand 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 vn∣to 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 * 1.110 truth in Christ doth not the Pope re∣buke and in settyng vp false woorkes denie all together? And as for their fay¦ued wordes, where findest thou in all the Scripture Purgatory, shrift pe∣naunce, pardon, poena culpa, hyperdou∣lia 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 * 1.111 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 * 1.112 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 brou∣ght 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 y^e 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 natu∣rall possibilitie. So that the Church & * 1.113 very elert shall neuer be such a multi∣tude 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 con∣fession, neither ought they▪ 〈◊〉〈◊〉 as much as they bryng no new learnyng nor ought saue the Scripture which is all ready receaued & cōfirmed with mira∣cles. Christ also promiseth vs nought in this world saue persecution for our fayth. And the stories of the old Testa∣ment are also by Paulus. 1. Cor. x. our * 1.114 examples. And there, though God at a time called with miracles a great mul∣titude, * 1.115 yet the very chosen that recea∣ued the fayth in their harts, to put their trust in God alone, and which endu∣reth 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 * 1.116 that Antichristes commyng, shalbe by the working of Sathan with all pow∣er, signes and wonders of falsehead & all deceaueablenesse for them that pe∣rish, because they cōceiued not loue vn∣to the truth, to be saued by, and there∣fore shall God send them strong delu∣siō

or guile, to beleue lies: the text must also pertaine vnto a multitude gathe∣red * 1.117 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 sta∣blished therein with false miracles to perish for their vnkindnesse. The pope first hath no Scripture that he dare a∣byde * 1.118 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 ab∣hominatiō of all the heathen that euer were, and by their long continuaunce therin, not of frailtie: but of malice vn∣to 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 vn∣der all lawes of man and euen aboue Kyng and Emperour, that no man * 1.119 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 * 1.120 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, * 1.121 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 de∣nying the power therof. And by pow∣er I vnderstand the pure faith in gods word whiche is the power and pith of all godlynesse and whence all that plea¦seth God springeth. And this text per∣taineth * 1.122 vnto them that professe Christ. And in that he sayth hauing an appea∣raunce of godlynesse & of that foloweth in the text, of this sort are they that en∣ter 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 ap∣peareth * 1.123 y^t 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 * 1.124 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 * 1.125 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 imme∣diatly 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 * 1.126 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 * 1.127 they spare Kyng or Emperour or the Testament of God. And as for e••edi∣ence to father and mother, Nay, they * 1.128 be immediatly vnder God and his ho∣ly vicare the Pope, he is their father & on hys ceremonies they must wayte. And as for vnthākfull, they be so kind, * 1.129 that if they haue receaued a thousand pound land of a man, yet for all y^t 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 * 1.130 the parchement. And as for churlish∣nesse, 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 * 1.131 whether any appoyntement may en∣dure for their dispensations, be it ne∣uer 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 al∣so * 1.132 of all mē, and that secretly & of theyr very owne Kynges and of their owne nation. And as for their headmeste, see * 1.133 whether they be not proue, bold and runne headlōg vnto all mischief, with∣out pitie & compassion or caryng what

misery and destruction should fall on other men, so they may haue theyr pre∣sent pleasure fulfilled. And see whether they loue not theyr lustes, that they * 1.134 will not be refrained from them either by any law of God or man. And as for * 1.135 their apperaūce of godlynesse, see whe¦ther 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 migh¦ty * 1.136 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 buil¦dyng that is grounded vppon fayth: but whē y^u 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 * 1.137 these and such like textes, and of the si∣militudes 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 ey∣ther persecute or be vnpersecuted them selues any season, after the fashion of y^• Pope. But there shall be in the church * 1.138 a fleshly seede of Abraham and a spiri∣tuall, 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 per∣secute 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 dou∣ble, * 1.139 a fleshly and a spirituall: the one will be and is not, the other is & may not be so be called, but must be cal¦led a Lutheran, an hereticke, and such * 1.140 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, say¦ing: we may no longer serue Idoles, but God that is but one. And the ma∣ner of seruice they fet out of their owne * 1.141 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 * 1.142 God a pleasure withall, will be sure, that his show shall haue two or three good thicke soles vnder, and wyll cut * 1.143 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 Sadu∣ces: that is to say, righteous, and Pha∣riseis, that is seperated in fashions frō all other men. Yea and they wyll con∣secrat thēselues altogether vnto God, and wyll annoint their handes, and halow them as the chalice, from al ma∣ner lay vses: so that they may serue nei¦ther 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. * 1.144 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 ther∣to, for the auoyding of Idolatry, as thou seest in the Phariseis.

But little flocke, as soone as he is * 1.145 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 * 1.146 in hys net, asked saying: Lord what wilt thou that I do. And as the mul∣titude that were cōuerted Act. 2. asked * 1.147 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, con∣senting that it is good and righteous.

And because they haue runne cleane contrary vnto that good law, they sor∣row & mourne, and because also their bodyes and flesh are otherwise dispo∣sed. But the preacher comforteth them and sheweth thē the testamēt of Chri∣stes * 1.148 bloud, how that for his sake all y^• is done is forgeuē, and all their weak∣nes 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 * 1.149 doth, he doth to Christ. Father, mo∣ther, 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 * 1.150 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 bre∣thren heauē for seruyng hym. But hea∣uen, iustifying, forgeuenes, all gyftes * 1.151 of grace, and all that is promised them they receaue of Christ and by hys me∣rites freely. And of y^t which they haue receaued of Christ they serue ech other freely as one hand doth the other, see∣kyng 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 spi∣rit only, in loue, hope, faith and dread.

When the great multitude that be * 1.152 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 wash∣eth away the sinnes of all that repent and beleue. Fire, salt, water, bread, & * 1.153 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 * 1.154 soeuer is sprinkled wyth the water, or eateth of the bread shall receaue health of soule and body? Sir the blessinges * 1.155 promised vnto Abraham for all nati∣ons 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 tho∣row your charmes such vertue vnto vnsēsible creatures, which he hath ha∣lowed himselfe & made them all cleane (for the bodely vse of them that beleue) thorow his word of promise and per∣mission and our thankes geuing. God sayth, if thou beleue Saint Ihons gos¦pell thou shalt be saued, and not for y^e bearyng of it about thee with so many crosses, or for the obseruing of any such obseruaunces.

God for thy bitter passion rore they * 1.156 out by & by, what an hereticke is this? I tel thee that holy church neede to al∣leadge no scripture for them, for they haue the holy Ghost which inspireth thē euer secretly, so y^t they can not erre whatsoeuer they, say, do, or ordayne. What wilt thou dispise the blessed Sa∣cramentes of holy church wherewyth God hath bene serued this xv. hundred yeare (ye verely this v. thousād yeres, euen since Cain hetherto, and shall en∣dure vnto the worldes end, among thē that haue no loue vnto the truth to be saued thereby) thou art a strong here∣ticke and worthy to be burnt. And thē he is excommunicat out of the church. If y^t little flocke feare not that bugge, then they goe straight vnto the king,

And it like your grace, perilous people and seditious, and euen inough to de∣stroy * 1.157 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 ordi∣naunces 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 y^t little flocke to pot, and the rest scatter. * 1.158 Thus hath it euer bene and shall euer ••e, let no man therefore deceaue hym∣selfe.

Notes

• * 1.1

  Worship∣ping.
• * 1.2

  Subtile suggling 〈◊〉〈◊〉 wordes.
• * 1.3

  True wor¦shipping of Saintes.
• * 1.4

  True wor∣shipping of God.
• * 1.5

  Bodely exercise.
• * 1.6

  They that are in hea∣uē do chief∣ly desire that we harken to God & do hys wyll.
• * 1.7

  All popishe imaginati∣ons are I dolatry.
• * 1.8

  Candle.
• * 1.9

  we receaue all thinges of God out father for Iesus Christes ••ake hys sonne and our onely Sauiour.
• * 1.10

  We must dot all thyuges of loue.
• * 1.11

  Sacrifices
• * 1.12

  Rom. 14.
• * 1.13

  A sure •…•…∣ken of a selfe fayth and •…•…¦seruice.
• * 1.14

  A disserēce betwene Christes naturall bo¦dy, and a paynted I∣mage.
• * 1.15

  Miracles.
• * 1.16

  Miracles were done by y^• sain•…•… to confirme theyr doc∣trine.
• * 1.17

  Helisens.
• * 1.18

  Dead bones may not be wor¦shypped.
• * 1.19

  Pilgrima∣ges.
• * 1.20

  More rea∣soneth vn∣towardly.
• * 1.21

  God is like good in eue¦ry place.
• * 1.22

  Temple.
• * 1.23

  The peo∣ple were specially called to y^e Temple to behold the monumēts there, wher¦by they might the better learne the mighty power of God.
• * 1.24

  Paschall Lambe.
• * 1.25

  1. 〈…〉〈…〉.
• * 1.26

  Holy straunge ge¦stures is like ana∣pes play.
• * 1.27

  1. Cor. 11.
• * 1.28

  Pitie.
• * 1.29

  The true be holdyng of the signe of the crosse
• * 1.30

  The Church is a place of prayer.
• * 1.31

  God hea∣reth our prayer in all places.
• * 1.32

  Actes. 17.
• * 1.33

  Actes. 7.
• * 1.34

  3. Reg. 8.
• * 1.35

  Ierusalem and the tē∣ple is de∣stroyed.
• * 1.36

  The piller of fire.
• * 1.37

  God is pre¦sent in all places a∣like.
• * 1.38

  All places are to be preferred where we may wor∣ship God most quiet∣ly.
• * 1.39

  M. More teacheth false doc∣trine.
• * 1.40

  Math. 24.
• * 1.41

  Miracles were not done for y^e place but for the peo∣ple.
• * 1.42

  Siloe: Ioh. 4. & 9.
• * 1.43

  Miracles done to draw y^e peo¦ple to heare the worde of God.
• * 1.44

  All places must serue man, a not man bound to serue a∣ny place.
• * 1.45

  God is worshipped in our har∣tes, & not in any o∣ther place.
• * 1.46

  The father •…•…th most for the yoū¦gest.
• * 1.47

  Ephes. 4.
• * 1.48

  God cānot be serued with bode∣ly seruice.
• * 1.49

  Our fayth may be grounded vpon men.
• * 1.50

  A•• true mi∣racles pro∣uoue vs to fayth and trust in God.
• * 1.51

  The may be of Ipswich.
• * 1.52

  True mira¦cles are done to pro¦uoke vs to the hearing of Gods worde, and the false do y^e contrary.
• * 1.53

  The mayde of Kent.
• * 1.54

  The mayde of Ipswich 〈◊〉〈◊〉 the mayde of Kēt were both false dissembling ha••••••tes.
• * 1.55

  The mayd of Kent.
• * 1.56

  Such as were posses¦sed with deuils fled frō Christ.
• * 1.57

  A false de∣lusion to bryng vs to Idolatry.
• * 1.58

  S. Bartho¦lomew.
• * 1.59

  Our Lady dyd the mayde of Kent small pleasure.
• * 1.60

  Orestes.
• * 1.61

  Tradit•…•…
• * 1.62

  Allegory▪
• * 1.63

  A true ex∣position of the parable of the ••a∣•…•…tan.
• * 1.64

  All that God hath not planted shalbe pluc¦ked vp by the rootes.
• * 1.65

  Byshops should be seruaunted and not Lordes.
• * 1.66

  Actes. 15.
• * 1.67

  The Pope will not o∣bey princes though God haue commaun∣ded hym so to do.
• * 1.68

  Traditiōs
• * 1.69

  Christes burthen is easie and gentle.
• * 1.70

  Math. 5.
• * 1.71

  ☞
• * 1.72

  The salt of our Pre∣lates i•• vn¦•…•…ery.
• * 1.73

  Fayth, loue, & cha∣ritie, ar•• iij. sisters.
• * 1.74

  We must beleue nei∣ther to much nor yet litle.
• * 1.75

  We are pro¦mised all thinges for our Saui∣our Chri∣stes sake▪ & not for the Saintes.
• * 1.76

  Iohn. 21.
• * 1.77

  The virgi∣nitie of our Lady.
• * 1.78

  Antichrist is knowen.
• * 1.79

  Paules traditions were the doctrine of the Gospel
• * 1.80

  Christes Supper & not Masse.
• * 1.81

  The conse∣cration.
• * 1.82

  Water mi∣xed with the wyne.
• * 1.83

  1. Cor. 14.
• * 1.84

  Iustifica∣tion of workes.
• * 1.85

  Saboth.
• * 1.86

  The Sa∣both day & holy dayes are made for be & not •…•…e for thē.
• * 1.87

  Why wo∣men Bap∣tise.
• * 1.88

  Why the Prelates vnderstand not the Scripture
• * 1.89

  A good tale if it were long enough.
• * 1.90

  Ye can not spede well if ye trye the doc∣trine of our Prelates by the Scripture
• * 1.91

  All beleue in God that haue the lawe written in their hart••
• * 1.92

  The Churche must shewe a reason of theyr doc∣trine.
• * 1.93

  Popes may not be beleued without Scripture.
• * 1.94

  Corusailes ought to conclude ec¦cordyng to the Scrip∣tures.
• * 1.95

  Luke. 16.
• * 1.96

  Luke. 10.
• * 1.97

  Math. 18.
• * 1.98

  Math. 〈◊〉〈◊〉.
• * 1.99

  The cause why the Apostles wrote the Gospels.
• * 1.100

  Iohn. 20.
• * 1.101

  1. Iohn. 2.
• * 1.102

  The Pope and hys Cardinals erred in K. Henry the ••ights case
• * 1.103

  M. Mores conclusion▪
• * 1.104

  ☜
• * 1.105

  The furest way to op∣presse true doctrine, is to say the preachers fall.
• * 1.106

  The Pope is 〈◊〉〈◊〉 •…•…st.
• * 1.107

  〈◊〉〈◊〉. Pet. 2.
• * 1.108

  Rom. 3.
• * 1.109

  A swarme of sectes set vp by the Pope.
• * 1.110

  The Pope by setting vp of false workes de∣nieth the truth of gods word.
• * 1.111

  The Pope selleth sinne and paine & all that 〈◊〉〈◊〉 be solde.
• * 1.112

  Math. 24▪
• * 1.113

  The popish church are 〈◊〉〈◊〉 but no suf∣feres.
• * 1.114

  1. Cor. 10.
• * 1.115

  The church of Chri•…•… euer perse∣cuted.
• * 1.116

  2. Thess. 〈◊〉〈◊〉.
• * 1.117

  The church of Antichrist is the false church▪ and euer y^e grea¦ter number
• * 1.118

  The Pope is a deue∣lishe blas∣phemer of God.
• * 1.119

  The Pope is aboue kyng and Emperor.
• * 1.120

  The Pope persecuteth the word of God.
• * 1.121

  S. Paule describeth the Pope & his in their co••ters.
• * 1.122

  Gods worde is y^t power and pith of all goodnes.
• * 1.123

  Confession.
• * 1.124

  Loue is of thēselues.
• * 1.125

  Couetous.
• * 1.126

  Hye myn∣ded. Proude.
• * 1.127

  Raylers.
• * 1.128

  Disobedi∣ent.
• * 1.129

  Vnthanke¦full.
• * 1.130

  Vngodly▪ Churlishe.
• * 1.131

  Promise breaketh.
• * 1.132

  Accus••rs.
• * 1.133

  Heady••.
• * 1.134

  Leuyng lustes.
• * 1.135

  Appea∣raunce of godlynesse.
• * 1.136

  The Pope and his are mighty iug¦glers.
• * 1.137

  ☞
• * 1.138

  In the Churche shall there be for euer, both good and euill.
• * 1.139

  This word Church is taken ij. ma¦ner wayes.
• * 1.140

  The spiri∣tuall Churche of God are called Lu∣therās and heretickes.
• * 1.141

  The fleshly Churche serue God with wor∣kes of their owne.
• * 1.142

  Friers. ☜
• * 1.143

  The bla∣sing of hy∣pocrites.
• * 1.144

  Calil, is a sacrifice that no m•• may haue any parte therof.
• * 1.145

  The small flocke of Christ com¦meth to the word and promises of God.
• * 1.146

  Actes. 9.
• * 1.147

  Actes. 2.
• * 1.148

  Christ one¦ly is the perfect cō∣forte•• of the Christian.
• * 1.149

  ☞
• * 1.150

  The Chri∣stian mā in all thinges seketh ••he honour of Christ.
• * 1.151

  The Chri∣stian sel••eth his saluatiō onely in Christ.
• * 1.152

  A pretye 〈◊〉〈◊〉 n••••thesis betwen the Popes Churche & Christes litle flocke.
• * 1.153

  ☜
• * 1.154

  The Po∣pish church aūswereth.
• * 1.155

  The litle flocke.
• * 1.156

  The Po∣pes church
• * 1.157

  The maner o•• y^t Popes cleargie.
• * 1.158

  Little flock g••••th euer to wracke.