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.

An aunswere vnto Master Mores third booke.

IN his third boke he pro¦cedeth 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 aun¦swere, God careth for his elect & ther∣fore 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 scrip¦ture 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 exam∣ple, the Grekes haue the Scripture & serue God therin much more diligent∣ly thē we. Now let vs geue that there were no Scripture, but that we recea∣ued all our fayth by y^e authoritie of our elders, & the Grekes by y^e authoritie of their elders. Whē I shall dispute with a Greke about the articles of the fayth which my elders taught me and his el∣ders deny, as eareconfession, the holy pardons of the Pope and all his pow∣er that he hath aboue other Bishops & many other thynges beside the Scrip∣ture 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 au¦thoritie of my elders and goe & beleue his, or that he should leaue the autho∣ritie 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, & con∣firmed wyth myracles, and therewith trie the controuersie of our Elders.

And when he asketh, whether there 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 darck∣nes 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 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 re∣pent that he hath broken it, and sorow that his flesh moueth vnto the contra∣ry, 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 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 pro∣uoked 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 y^e floud (as he doth y^e Popes shamefull abhominacions with like invndaci∣ons 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 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 o∣ther, myracles were shewed dayly.

And when he fayneth forth, that 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 y^e contrary doth M. More see in all y^e Bible, how after all was receaued in scripture confirmed with myracles, & though miracles ceased not, but were shewed dayly, yet y^e elders erred & fell to idolatry, an hūdred for one y^t 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 de∣stroy the elders and to begin his testa∣mēt a freshe with the new generatiō.

He seeth also that y^e most part were alway Idolaters for all the scripture 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 go∣eth wyth the Pope: did not y^• Scribes, Phariseis, and Priestes which were the elders erre?

And when he asketh, who taught the church to know the true scripture from false bookes. I answere, true miracles that confounded the false, gaue autho∣ritie vnto the true scripture. And ther∣by haue we euer since iudged all other bookes and doctrine.

And by that we know that your le∣gendes be corrupt wyth lies. As Eras∣mus hath improued many false bookes which ye haue fayned and put forth in the name of S. Hierom, Augustine, Cipri∣an, Dionise and of other, partly wyth autenticke stories, and partly by y^e stile and latine and like euident tokens.

And when M. More ••ayth (vnto thē that beleue nought but y^e scripture) he will proue with y^e scripture, that we be bounde to beleue the church in thinges, wherefore they haue no scripture. Be∣cause God hath promised in the scrip∣ture, 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 my∣racles which coulde not be done but of God, till the scripture was autentickly receaued. And the Church folowing 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 com∣pare them vnto the scripture, & therby iudge them and cast away whatsoeuer the scripture did not allow. And ther∣fore they that will be beleued without scripture are false hypocrites and not Christes church. For though I know that that messenger which Christ sen∣deth 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 scrip∣ture, 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 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 them that vnderstand latine they hid the true se••••e wyth a thousand sal••e gloses.

And I say moreouer that the scrip∣ture is the cause why men beleue the 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 autho∣rity 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 y^e 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 besides the scripture & in al their expo∣sitions of y^• scripture, as well as ye be∣leue 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 there∣of, I do not geue so great credence vn∣to their other doctrine as vnto y^e scrip∣ture. Why? For I finde mo wi••••esses vnto the scripture thē vnto their other doctrine. I finde whole nacions and countryes that receaue the scripture & refuse their other doctrine and their ex∣positions 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. Wher∣by their doctrine is the more suspect. I finde mention made of the scrip∣ture in stories, that it was, when I can finde no mencion or likelihode that their doctrine was. I finde in all ages 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 con∣trary way to that by which the scrip∣ture was brought in. I finde by the selfe same scripture, when I looke di∣ligently thereon, that their other doc∣trine can not stand therewith.

I finde in the scripture that they which haue not Christes spirite to fol∣low 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.

2. I finde in the scripture that they which seeke glory cā not beleue Christ. Ioh. 5. I finde in y^e scripture that they which submit not thēselues to do y^e wil of God, can not know what doctrine is of god and what not. Ioh. 7. I finde in the scripture, Iere. 31. & Heb. 8. that all the children of God, which only are the true members of his church haue euery one of them the law of god writ∣ten in their hartes: so that if there were no law to compell, they would yet na∣turally out of their owne hartes keepe the law of God: yea and against vio∣lence 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 har∣tes, that they neither by Gods lawe nor mans refraine from their opē out∣ward wicked liuing. Looke in the Chronicles what bloude it hath cofle England to attempt to bring thē vn∣der the law, yea and see what busines y^e Realme hath had, to keepe the Pre∣lates 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 e∣uery 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 for∣biddē. I see thē of all people most vain glorious. I see them walke after their 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 got¦ten, bryngyng them selues into good pastures with wiles & shuttyng theyr flocke without, they would cast away an hundred thousand of thē in one day and begger their Realmes, yea and in∣terdite them and bring in straunge na∣tions, 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 y^e Iewes before the cōmyng of Christ, knew that those bookes were the scrip¦ture by the Scribes and y^e Phariseis. And yet as many as beleued their o∣ther doctrine and many expositions of 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 Scrip∣ture 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 con∣sent that it is true as it soundeth playn¦ly in their eares in that it is so contra∣ry vnto their fleshly wisedome, from which they can not depart, they seke a thousand gloses to turne it into an o∣ther 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 vnderstan∣dyng, teacheth me to beleue the Church concernyng Gods worde taught by the Churche and grauen in mens hartes with out Scripture, as well as he teacheth vs to beleue wordes written in the Scripture. Marke where hee is now. Afore hee saith, the Scripture causeth vs not to beleue the Scripture, for a man may read it & beleue it not. And much more the preacher maketh vs not to beleue y^e preacher, for a man may heare him and beleue him not also. As we see the Apo¦stles 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 bele∣ueth or beleueth not is within. That is the spirite of God teacheth his chil∣dren to beleue and the deuill blyndeth his children and kepeth them in vnbe∣leffe and maketh them to consent vnto lyes & thinke good euill & euill good. As the Actes of the Apostles say in ma¦ny places there beleued as many as were ordeyned vnto euerlastyng lyfe.

And Christ sayth Iohn. viij. they that be of God heare Gods word. And vn∣to 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, & ther¦fore will not suffer his children to con∣sent to the truth. And Iohn in y^e x. saith Christ, all that came before me, be thee∣ues & murtherers, but my shepe heard not theyr voyces. That is, all that preach any saluatiō saue in Christ mur∣ther y^e 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 exam∣ples. I haue knowen as holy men as might be, as the world counteth holy∣nesse, which at the houre of death had no trust in God at all, but cryed cast holy water, light the holy candell, and so forth, sore lamentyng that they must dye. And I haue knowen other which were despised, as men that cared not for their diuine seruice, which at death haue falsen so flat vppon the bloud of Christ as is possible and haue preached vnto other mightyly as it had bene an Apostle of our Sauiour and comforted them with comfort of the lyfe to come & haue dyed so gladly, that they would haue receaued no worlds good, to bide still in the flesh. And thus is M. More fallen vpō predestination and is com∣pelled wish violence of Scripture to confesse that which he hateth and stu∣dieth to make appeare false, to stablish freewill with all, not so much of igno∣raunce I feare as for lucres sake and to get honour, promotiō, dignitie and money by helpe of our mitred mon∣sters. Take exāple of Balam the false Prophet which gaue counsell & sought meanes, through like blynd couetous∣nesse, to make the truth and prophesie which God had shewed him false. He had the knowledge of y^e truth but with out loue therto and therfore for vaun∣tage 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 betle∣blynd 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 fa∣ther. 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 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 spi∣rite of God, agreing vnto their volup¦tuous 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 argu¦mentes proue not the value of a po∣ding pricke. M. More feeleth in his hart by inspiration and with his endeue∣ryng him self and captiuatyng his vn∣derstandyng to beleue it, that there is a Purgatory as whot as hell. Wherein if a sily soule were appointed by God, to lye a thousand yeares, to purge him with all, the Pope for the value of a groat shall commaunde him thence ful purged in the twinkelyng of an eye, & by as good reason if her were goyng thence, kepe him there still. He feeleth by inspiration and in captiuatyng hys wittes that the Pope can worke won∣ders 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 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 fe∣leth true, and therfore beleueth that the Pope is the true Church.

And I cleane cōtrary fele that there is no such worldly and fleshly imagi∣ned Purgatory. For I feele that the soules be purged onely by the word of God & doctrine of Christ, as it is writ¦ten Iohn. xv. ye be cleane through the word, saith Christ to his Apostles. And I feele agayne that he which is cleane through the doctrine, needeth not but to washe his feete onely, for his head & handes are cleane all ready Iohn. xiij. that is, he must tame his flesh & kepe it vnder for his soule is cleane all ready through the doctrine. I feele also that bodyly payne doth but purge the body onely: in so much that the payne not onely purgeth not the soule, but ma∣keth it more foule, except that there be

kynde learning by, to purge the soule: so that the more a mā beateth his sōne, the worse he is, except he teach him lo∣uingly & 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 ende∣uour & inspiration together, that a man may haue the best fayth coupled with the worst lyfe and with consentyng to sinne. And I feele that it is impossible to be∣leue 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 commaun¦dementes, and therfore disagree & dis∣consent 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 de∣serued in haryng the law and consen∣tyng vnto his flesh, forgeuen him, by that fayth. And I feele that the frailtie of the flesh agaynst whiche a beleuyng soule lighteth to subdue it, is also for∣geuen 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 con¦sent, thē they reken not nor impute the impossibilitie of the flesh to folow it im¦mediatly, 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 be∣leffe that Christes elect Church is holy and pure without sinne and euery mē∣ber 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 fa∣ther to beare more fruit day by day, as it is written Ioh. xv. not in the Popes Purgatory where no man feeleth it, but here in this life such fruit as is vn∣to his neighbours profite, so that he which hath his hope in Christ purgeth himselfe here, as Christ is pure. 1. Ioh. 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 sin∣nes is to remitte mercifully the payne that I haue deserued. And I do beleue that the payne that I here suffer in my 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 descri∣beth God after his couetous complex∣ion, and when M. More feleth by inspi∣ration and captiuating his wittes vn¦to the Pope, that God forgeueth the euerlasting payne and will yet punish me a thousand yeares in the Popes purgatory, that leauen sauoreth not in my mouth. I vnderstand my fa∣thers wordes as they sound, and after the most mercifull maner and not after the Popes leauen and M. Mores capti∣ning 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 al∣ready and hath vtterly forsaken sinne and eu••••l, and hath submitted himselfe vnto his fathers doctrine. For to pu∣nishe a man that hath forsaken sinne of his owne accorde, is not to purge him, but to satisfie the lust of a tyrant. Ney∣ther ought it to be called Purgatory, but a Iayle oftormenting and a satis∣factory. 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 mercifull that there is no Purgatory. And why is not the fire out as well, if I offer for me the bloud of Christ? If

Christ hath deserued all for me, who gaue the Pope might to keepe part of his deseruinges from me, and to buy & sell Christes merites, & to make mar∣chaundise ouer vs wyth fayned wor∣des. And thus as M. More feleth that y^• Pope is holy church, I feele that he is Antichrist. And as my feeling can be 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 vn¦to 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 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 be∣leue him that telleth them that such fruit is nought: but him that prayseth them wyll they heare and eate them∣selues starcke dead, because their harts be full of lyes, and they iudge all thin∣ges as they appeare vnto the eyes). And the fleshly mynded, assoone as he beleueth of God as much as the deuill 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 spi∣rite, 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 hath promised, but what he lusteth. And his brother y^• serueth God in y^e spi¦rit according to Gods word, hym will the carnall beast persecute. So that he which will godly liue must suffer per∣secution vnto the worldes end, accor∣ding 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 Anti∣christ then M. More hath for his endeuo∣ring himselfe and captiuing his wits 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. Nei∣ther was there any other cause of the writing of the new & last & euerlasting testamēt, then that when miracles cea∣sed, we might haue wherwith to de∣tende 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 Pope coulde not erre in his doctrine, he coulde not sinne of purpose and pro¦fession, abhominably and opēly aboue the Turkes and all the heathen that e∣uer 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 scrip∣ture 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 pur∣gatory is sprong. And your falshead in the sacraments we see by opē scrip∣ture. 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 y^e secōd chapter he brin¦geth in Euticus that fell out at a win∣dow Act. 20. whō saith he, S. Paules me∣rites did recouer. Ʋerely Paule durst not say so, but that Christes merites did it. Peter sayth Act. 3. Ye men of 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 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 Bil∣neyes iudges (which he yet nameth not for feare of sclaundering thē) were indifferent. Nay, they that take re∣wardes be not indifferent. For rewar∣des 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 de∣fende

Pilgrimages, Purgatory, and praying vnto Saintes: euen the third part I trow of all Christendome. For all they haue, they haue receaued in the name of purgatory, and of Saintes, & on that foundation be all their bishop∣prickes, Abbeyes, colledges and Ca∣thedrall churches built. If they be in∣different Iudges, they must be made seruaunts, and do seruice, as their du∣tie is. And whē they haue done a quar¦ters 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 in∣different 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 ypo∣crites, 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 de∣fende 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 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 prin¦tes. 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 gra∣uitie, 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 re∣ceaue 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 Scri¦bes 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 bre∣thren 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 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 re∣ceaue 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 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 wic∣ked iudge aske him of thinges hurtfull vnto his neighbour & agaynst the loue that is in Christ, then he must repent that he hath sworne, but not sinne a∣gayne to fulfill his othe. For it is a∣gaynst Gods commaundement, that a man should hurt his neighbour that hath not deserued it.

The viij. Chapter.

VNto Church, priest, charity, grace, confession and penaūce is aunswe∣red him in the beginning of the booke. And when he sayth Tyndall was confe∣derate 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 trans∣lation 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 de¦fēd the liuing of our spiritualtie, be∣cause

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 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 y^e 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 Pa¦triarkes, whose liuinges he him selfe can not prayse. As holy Iudas, though 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 bele∣ued on him excōmunicat, he was bold to say. Quid ••ult••s mihi dare & ego tra∣dā 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 the prayers of an euill Priest profit not. Which though it be true, yet the cōtra∣ry 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 reputation say yer this in great audi∣ence, that it maketh no matter whe∣ther 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 Sa∣cramentes. 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, oppres∣sion, and adultery be sinne. But when he leadeth me by the darkenesse of Sa¦cramentes 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 deny∣ing of Christes bloud?

And when he saith the Priest offereth or sacrificeth Christes body. I aūswere, Christ was offered once for all as it is to see in the Epistle to the Hebrues. As the Priest sleath Christ, breaketh his body and shedeth his bloud, so he 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 pas¦sion & playeth it before mine eyes one∣ly. Which signification of the Masse, be¦cause the people vnderstand not, ther∣fore 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 sun∣dry 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 body on the crosse and shedyng of hys bloud and for his death and all his pas¦sions, to be mercyful vnto vs & to for∣geue vs accordyng vnto his Testamēt and promise. And so we receaue forge∣uenesse of our sinnes. And other offe∣ryng 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 vnder∣standyng.

M. Deacons were had in price in the old tyme. Tyndall. For the Deacons then tooke the care of all the poore and suffered none to go a beggyng, but pro¦uided a liuyng for euery one of them. Where now they that should bee Dea∣cons make them selues Priestes and robbe the poore of landes, rentes, offe∣ringes and all that was geuen them, deuouring all them selues & the poore dying for hunger.

M. Priestes be despised because of the multitude. Tyndall. If there were but one in the world as men say of the Fe∣nix, yet if he lyued abhominably, he could not but be despised.

M. A man may haue a good fayth cou¦pled 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

will say that he sayth vntruly. But M. More meaneth of the best fayth that e∣uer he felt. By all likelyhode he know∣eth 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 loo¦keth 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 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 haue burnt, it would be better. Tyndall. If the testamēt of our Sauiour might be knowen for blynd wretches & coue∣tous tyraūtes, it would write y^e 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 helpe, yet is no law as good as a law vnexecuted.

The xiij. Chapter.

IN the xiij. he rageth and fareth exce∣dyng 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 vn∣to them that be learned in Christe to proue hym most ignoraunt of all, and cleane without vnderstanding of god∣ly thynges.

And I say yet, that as no woman ought to rule a mans office••, where a man is present, by the order of nature, and as a young man ought not to be chosen, to minister in y^e 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 mari∣ed before the vnmaried, for the incon∣ueniences that might chaunce by the reason of vnchastitie, which inconue∣niences M. More might see with sor∣row of hart (if he had as great loue to Christ as to other thinges) to happen dayly vnto the shame of Christes doc∣trine, 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••i∣tie 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 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 af∣ter, 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 a let vnto him. But the God of Rome would not heare him. For Sathan be∣ganne 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 one∣ly, 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 bene so the vse: then say I an whore is better then a wife, for that hath bene y^e 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 not meate and drinke, and by the same reason neither husband or wife, but y^t keeping of the commaundements and to loue euery man his neighbour as himselfe. And therefore as meate and drinke were ordeined for mans neces∣sitie, and as a man may care & drinke at all needes in all degrees, so farre as it letteth him not to keepe the com∣maundementes and to loue his neigh∣bour 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 let∣teth hym not to keepe Gods lawe, which is nothing els by Paules lear∣ning, then that a man loue hys neygh∣bour as himselfe. Now I desire a rea∣son of M. Mores doctrine, what doth

my second wife, or my third hinder me 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 y^e first? And againe, if I be made priest hauing no wife, and after burne, and therfore mary, why may I not loue my neigh∣bour and serue hym wyth that wyfe, as well as he that brought a wife with hym?

It was not for nought that Paule prophesied that some should departe from the faith, & attend vnto disceaue∣able spirites and deuelishe doctrine, 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 law∣full meat and vnlawfull wiues.

And I aske M. More why he y^t hath the second wife or hath had two wiues may not be a Priest, or why if a Prie∣stes 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 bele∣ueth in him onely. That is, as I haue in other places sayd, the scripture de∣scribeth vs in matrimonye the myste∣ries 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 ge∣ueth her himselfe, his honour, hys ri∣ches, 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 y^e lesse Quene, and in honour aboue al other. If he be Emperour she is Empresse, and ho∣noured of men as the Emperour, and partaker of all. Euen so if a man repēt and come, and beleue in Christ to be sa¦ued 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, wei∣beloued and in fauour thorow y^t grace of that mariage. And because that the Priest must represent vs this significa∣tion, 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 doc∣trine by the auctoritie of his elders, ex∣cept 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 doc∣trine 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 virgine, or he when they were maried. Sir the signification standeth not in y^t 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 wi∣ues 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 blyn∣deth the eyes of the simple and begui∣leth them, that they can not see a thou∣sand abhominations wrought vnder that cloke.

And therfore I say still, that the A∣postles meaning was that he shoulde haue a wi••e, if haply his age were not the greater, and that by one wi••e he ex∣cludeth 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 ver∣tuous

liuing, for to do reuerence & ho∣nour vnto the doctrine of Christ. As it appeareth by the widowes which he excludeth before lx. yeares, for feare of 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 with∣all, 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 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 there∣fore excludeth common women, and such as were diffamed besides their husbandes, and haply y^t deuorced ther∣to. And that I proue by the same doc∣trine 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 y^t 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 hus∣bandes must haue be founde of the cost of the congregation, if they were desti∣cute 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 vncha¦stity, 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 forth and to wash straūgers feete, that came out of one congregation vnto an other about businesse▪ and to do all ma¦ner seruice of loue vnto her poore bre∣thren and sisters. To haue had the se∣cond husband is no shame among the heathen: it is no shame amōg the Chri¦sten 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 cōgre∣gation, nor dishonour God amōg the heathen or weake Christen. Now whē we haue a playne rule that he whiche loueth his neighbour as him selfe ke∣peth 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 wi∣dowes do dishonest y^e 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 cōgre¦gation, that a womā should do amisse, then the Bishop or Priest. I am not so mad, to thinke y^t there could no Priest at all line chaste. Neither am I so foo∣lish to thinke that there be not as ma∣ny 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 com∣mon seruice amōg occasions of vncha∣stitie. Christes Apostles considered all infirmities and all that might hynder the doctrine of Christ, and therfore dyd their best to preuēt all occasiōs. Wher∣fore, 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 o∣ther to be saued by in their own nature

or to please God with all, but with what soeuer I may best serue my bre∣thren, 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 he∣resies 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 to chastitie. Tyndall. of a truth, for it ge¦ueth 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, be∣fore 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 Chri∣stendome: the third lye.

They did well to chose a Poete to be their defender. First it was attemp∣ted 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 bre∣thrē, 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 themsel∣ues 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 Ger¦many were cōpelled to put away their wiues. And we finde that whersoeuer the pope raigneth, he came in with de∣ceauyng 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 By∣shops 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 peo¦ple 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 weakest, that their Priestes be endued with all vertue and honestie. And the chastitie of his wife, daughter and ser∣uaunt perteineth vnto euery particu∣lar man, which we see by experience de¦filed dayly, by the vnchast chastitie of the spiritualitie.

Wherfore if the Parishes, or any one Parish, after they had sene the experi∣ence 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 mi∣nister, who saue a tyraunt, should be agaynst them?

Moreouer the generall Councels of the spiritualtie are of no other ma∣ner, sence the Pope was a God, then the generall Parlamentes of the tem∣poralitie. 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 of kinges, so are the generall Coū∣cels vnder the Pope and his Cardi∣nals. And this is the maner of both. Some one two or three wilye Foxes, that haue all other in subiection, as ye haue sene in my Lord Cardinall, ima∣gine, 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 a∣gaynst oportunitie: openyng the mat∣ter priuely vnder an othe a litle and a litle vnto certaine Secretaries whose part is therin, as they finde men of ac∣tiuitie and of courage, prepared to sell soule and body for promotion.

And the matter in the meane tyme is turmoyled and tossed among them¦selues: and persuasions and sutle rea∣sons 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 pos∣sible,

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 persua∣sions. And they that hold hard agaynst 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 threat∣nyng are driuen vnto silence, And if a∣ny be found at the last, that will not o∣bey their falsehead and tyranny, they rayle on him and iest him out of coūte∣naunce & call him opinatiue, selfe myn∣ded and obstinate, & beare him in hand that the deuill is in him that he so clea∣ueth 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 he∣reticke of him. And this to be true in the Clergies chastitie is as cleare as y^e 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 expe∣dient so to be. And for what entent? to 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 e∣uery land, might the more conuenient∣ly wayte in Kyngs Courtes, to mini∣ster the commō wealth vnto the popes pleasure and profite. For had the Cler∣gie 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 spi¦ritualtie do, which without feare of God and shame of man, keepe whores whersoeuer they come. And thus ye see, that the clergies chastitie, pertay∣neth as much vnto the temporaltie as vnto the spiritualtie.

And an other is this, no power a∣mong them that professe the truth may bynde where God lowseth, saue onely where loue and my neighbours neces∣sitie requireth it of me. Neyther can a∣ny power now binde them to come, but they may freely keepe or breake, as the thing is hurtfull or expediēt. Nei∣ther 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 vn∣wisely that I would liue chast & all the world had bound me, if afterwarde I burnt and could not ouercome the pas∣sion, I ought to mary.

For I must condition my vow and 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 neygh∣bour 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 y^e lawes of God, which if I burne, I stand thorow my chastitie in more ieopardy to breake & to hurt my neighbour, and to shame y^t 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 re∣quired 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 chil∣dren 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 fi∣nally to burne and not to vse the na∣turall remedy that God hath made, is but to tempt God, as in all other thin¦ges. But & if God haue brought thee into a straite, and haue therto takē the naturall remedy from thee, then to re∣siste

and to crie vnto God for helpe, & to suffer, is a signe y^t 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 Antichrist lay for them?

First his false doctrine, where with the Elders beguiled, cōpell their chil∣dren and sacrifice them, to burne in the Popes chastitie with no other mynde, then those olde Idolaters sacrificed their children vnto the false God Mo∣loch: so that they thinke, by the me∣rites 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 and drawen into the net, with the baite of promotion, honour, dignitie, plea∣sures, 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 i∣dely vnto xx. and aboue, then put their 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 dayly experience teacheth, and good naturall causes there be.

And thē looke on the Apostles lear∣ning 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 misca∣ry, 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 offen∣ding and hurt of hys Church, & neuer vnto the lawfull remedie of mariage.

And when M. More calleth it heresie, to thinke that the maried were as plea∣saunt to God as the vnmaryed, he is sure¦ly an hereticke that thinketh the cōtra∣ry. 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 commmaūde∣mentes better then to eate, there it is better not to eate then to eate. And where to eate helpeth me to keepe the commaundementes and to do my du∣tie vnto my neighbour, there it is bet∣ter to eate then not to eate. And in like case where to be without a wife help∣eth more to keepe the cōmaundemētes and to serue a mans neighboure, there it is better to be vnmaryed then mari∣ed, 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 vn∣done 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 Sacra∣mentes, 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 defile Christ.

Moreouer, the Priest toucheth not Christes naturall body wyth his han∣des 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 re∣penteth toward the lawe of God, and 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 Saui∣ours body and drinketh his bloud tho¦row fayth onely, & receaueth forgeue∣nes of all his sinnes therby, and other not. And all that haue not this doc∣trine 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 whore∣dome, couetousnes, and extortion, can not defile their handes, as well as law full matrimonye. Curssed therefore be their deuillishe doctrine wyth false ap∣pearing

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 vnder∣stand 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 bo∣dely 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 y^e Image was not the feuers, but vnder y^e similitude of y^e Image, they worshipped the power of God which plagued them with the fe∣uers, 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, & sticke vp a candle to flatter him, and to make him fauourable vnto vs, and re∣garde 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 ther∣with, is false sacrifice and heathenishe Idolatrie. For the onely seruice of god is to beleue in Christ and to loue the lawe. Wherfore thou must referre thy wedlocke, thy virginitie and all thy o∣ther deedes vnto the keepyng of the lawe and seruing thy neighbour only. And then whē thou lookest wyth a lo∣uing 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, daugh∣ters and seruauntes, then it is better to haue a wife thē to be without. And againe if thou see seruice to be done y^t 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 spiritua∣litie were all gelded, then for losse of me∣rite in resistyng, besides that that imagi∣nation 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 vn∣gelded. Which if it be true, then the gel¦ded, 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 neigh¦bour, deserueth more then the vngel∣ded. 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 de∣serue 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 pur¦poses. 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 bidden to drinke wine & strong drinke, when they ministred: of whiche ours powre in without measure.

M. More. Christ liued chast and exhor∣teth vnto chastitie.

Tyndall. We be not all of Christes complection, neither exhorteth he to o∣ther chastitie then wedlocke, saue at a tyme to serue our neighbours. Now y^t 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 ca∣ry a stewes with him, or to corrupt o∣ther mens wiues.

Paphnutius a man that neuer pro∣ued 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 mag∣nified for defendyng it with sophistrie. And agayn me semeth that it is a great 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 wed∣locke:

in as much as the spiritualtie ac¦cept 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 y^e pleasure that is in Mariage, why setteth he not his eyes on the thankes geuyng for that pleasure, & on the pa∣cience of other displeasures.

The xiiij. Chapter.

MOre. Wicleffe was the occasion of 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 Christes promises, and the rule of their liuyng Gods law▪ And as for losse of 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 En∣gland many a thousand, & s••••e the true ••yng and see vp a false vnto the e••fu∣sion 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 not that the Scripture shall not be in En∣glish, 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 vntill they geue licence or till they ap∣proue it, it shal neuer be had. And so it is all one in effect: to say there shalbe none at all in English, and to say, till we admitte it, seyng they be so malici∣ous 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 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 Pre¦lares so well learned, so holy and so in∣different whiche examined Bilney and Arture, be also all namelesse.)

M. Horsey tooke his pardon, because it is not good, to refuse Gods pardon and the kynges.

Tyndall. Gods pardon can no man haue except he knowledge himselfe a sinner. And euen so he y^t receaueth the kynges yeldeth him selfe giltie. And moreouer it is not possible y^t he which putteth his trust in God, should for feare of the xij. men or of his iudges, re¦ceaue pardon for that hee neuer was faultie vnto the dishonoring of our sa∣uiour 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 iud∣ges 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 sus∣pect 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.

Tyndall. For all those three yet he would haue made the old Deane Co∣let of Paules an hereticke, for transla∣tyng 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 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 trans∣lated sence or before, for if it were trās∣lated sence, it must be first approued.

What may not M. More say by autho¦ritie of his Poetrie? there is a lawfull trāslation y^t no mā knoweth, which is as much as no lawfull trāslatiō. Why might not y^e bishops shew which were that lawfull trāslation & let it be Prin∣ted? Nay if that might haue bene ob∣teined 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 mur∣mour of the people, & put to your own gloses, to preuent heretikes? ye would

no doubt haue done it long sence, if ye could haue made your gloses agree w^t the text in euery place. And what can you say to this, how that besides they haue done their best to disanull all trās¦lating by Parlament, they haue dispu∣ted before the kynges grace, that is it perilous and not mete and so conclu∣ded 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 so much as that they of the worste sorte most calleth after it.

Tyndall. It might well be, Phari∣seis full of holynesse long not after it, but Publicans that hunger after mer∣cy 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. Syr Moses deliuered them all that he had receaued of God & that in the mo∣ther toung, in which all that had the hart therto studied and not the Priests onely as thou mayst see in the Scrip∣ture. 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 ex¦positions of the Prelates in doubtfull places, if the text were in their handes when they preached?

M. The Iewes geue great reuerence vnto the Bible and we sit on it.

Tyndall. The Pope putteth it vn∣der his feete and treadeth on it, in to∣kē that he is Lord ouer it that it should serue him, and he not it.

M. God hath ordeined the ordinaries for chief Phisitions.

Tyndall. They be Lawyers ordei∣ned 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 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 diffi∣cultie and hardnesse in Paules Epistles. I say, it is impossible to vnderstand ey∣ther Peter or Paul or ought at all in y^e scripture, for him that denieth y^t iustifi∣yng of faith in Christes bloud. And a∣gayn, it is impossible to vnderstād in y^e scripture more then a Turke, for who∣soeuer hath not the lawe of God writ∣ten 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 haue taken vppon you to bee, for to mocke out the truth for lucre and vaū∣tage.

Notes

• What i•• there had bene no scripture.
• Grekes.
• God to〈…〉〈…〉•…•…de here∣s•…•… caused the scrip∣tures to be written▪
• Noe.
• What faith •…•…th.
• Where true faith is, there is repentaūce and amēd∣ment of 〈◊〉〈◊〉.
• ☜
• Abraham.
• The elder•• did erre.
• The elders in y^e time of the Iewes did erre.
• The Scri∣bes, Pha∣riseis and Elders did erre.
• The scrip∣ture was aucthorised by true my¦racles.
• False boo∣kes set forth by the Papistes.
• Erasmus.
• The true church tea∣cheth no∣thing but that which the scrip∣ture pro∣ueth and maintei∣neth.
• The Pope hideth the scripture.
• The Pa∣pistes hide y^e scripture.
• The scrip∣ture is the cause why men beleue y^• scripture.
• The Pa∣pistes doc∣ctrine is n•••• to be bele∣ued wiih∣ou•• scrip∣ture.
• Why the 〈◊〉〈◊〉 is not to be beleued w^t∣out scrip∣ture, & why he is not the true church.
• The doc∣trine of the Papistes hath bene 〈◊〉〈◊〉 resisted by y^e scripture.
• What thinges 〈◊〉〈◊〉 finde in scripture. Rom. 〈◊〉〈◊〉.
• 1. Cor. ••.
• 1. Cor. 2.
• Iohn. 5.
• Iohn. 7.
• Heb. 8.
• The Pa∣pistes will neither by Gods lawe nor mans refraine frō their wic∣ked liuyng.
• Iohn. 10.
• The Pa∣pistes will lose no∣thing that belongeth to them.
• Christ deli∣uered the Iewes out of errour.
• ☜
• None haue more care of the scrip∣ture, then those that beleue it not.
• M. Mo∣re reaso∣neth a∣gaynst him¦selfe.
• ☜
• Actes. 13.
• Iohn. 8.
• They that preach not Christ tru∣ty are mur∣therers.
• The end of hipocrites.
• Predesti∣nation.
• Balam.
• Wit must first shew a cause, and then will is sturted to worke.
• More fee∣leth.
• Purgatory
• Popish doe trine con∣cernyng Purgatory
• The pope, how he can both for∣geue and re∣ceiue sinne.
• Tyndall feeleth Purgatory
• Iohn. 15.
• Iohn. 13.
• Bodyly payne pur∣geth the body, and not y^e soule,
• M. More ••o of an euil opinion.
• Faith in Ch•…•… 〈◊〉〈◊〉 pur∣chaseth for∣g•…•… of sinne.
• Ephe. 5.
• There is no purgato¦ry for hym that dyeth repent••unt & beleueth.
• Iohn. 15.
• 1. Iohn. 〈◊〉〈◊〉.
• Payne of sinne.
• 〈◊〉〈◊〉 popes 〈◊〉〈◊〉.
• Purgatory pr•…•… to y^• Pope.
• Purgatory to a tormen¦ting Iayle as y^• Pope maketh it.
• Money dispatcheth Purgatory
• The Pope is Anti∣christ.
• The fleshly children do naturally consent vn∣to lyes.
• The fleshly mynded can neuer con∣sent vnto Gods law.
• The fleshly persecute them of the spirite.
• The true church is not w^t out a signe of a miracle to proue that it is Gods church.
• The popes life & doc∣trine is more wic∣ked thē the Turkes & all y^e heathē that euer were.
• Euticus.
• Actes. 3.
• All glory and honour is to be ge∣uen to the name of Iesu.
• Iudges.
• Deut. 17.
• Purgatory to the foun∣dation of Abbeyes, Colledges. &c.
• M. More is a commō ••ester and a scoūer.
• ☞
• The Pa∣pistes are cruell and vnmercy∣full.
• Sweryng.
• The oth of a witnes may be ta∣ken, but no mā may be cōpelled to sweare & be a witnes.
• A godly lesson.
• M. More is a lyer.
• The Pa∣pistes are obstinate & will not re∣pent.
• Iudas.
• Prayers of an euill Priest pro∣fite not.
• A fond say∣ing.
• To mini∣ster Sacra¦mēts with out signifi∣cation is to be lead in darkenesse.
• Sacrifice.
• Heb. 10.
• Christes body in the Sacramēt is not car∣nall, but spirituall.
• Christe was sacrifi¦ced on the crosse once for all.
• More. Deacons. Tyndall.
• Christes Dea•…•…s and the p••∣••e•• Dea∣cons differ much.
• More. Priestes. Tyndall.
• More. Tyndall.
• 1. Iohn. 4.
• M. Mores fayth was a common fayth.
• More. Tyndall.
• More. Tyndall.
• As good no lawe, as a law not executed.
• Age is to be prefer∣red before ••outh.
• The chast vnchastirie of the Pa∣pistes is abhomina∣ble both to God and man.
• S. Hie∣rome.
• The Pope iudgeth no sinne to bee sinne, and sinne to be no sinne.
• A Priest by the Po∣pes order may haue a whore but not a wife.
• Rom. 14.
• Mores doc¦trine is su∣perstitious
• 1. Tim. 4.
• The Pope forbiddeth mariage.
• Apparant godlynesse why the Priest may not haue y^• secōd wife.
• Christes benefites to¦ward vs are figured by matri∣mony.
• We were Idolaters when we came to Christ.
• S. Paules doctrine is that priests shuld haue wiues.
• Widowes.
• More is a sco••fer.
• The office of the w••d∣dowes in y^e primatine church.
• Rom. 13▪
• Young wi∣dowes we∣re forbiddē to minister in the com∣mō seruice.
• Fishe no better then fleshe, nor fleshe no better then fishe in the kingdame of Christ.
• 〈◊〉〈◊〉. ☞ Tyndall.
• More. Tyndall.
• Three lyes at •…•…ce.
• 〈…〉〈…〉.
• Priestes must be en¦dued wyth vertue and honesty.
• Generall counsell.
• Parl•…•…∣ment.
• The 〈◊〉〈◊〉 vsed both in generall to▪ •…•…es, and also 〈◊〉〈◊〉 parliamen∣tes.
• A practise vsed in all counsayles and Parla∣mentes.
• The spiri∣tualtie make here∣tickes of them that resist theyr power and will.
• Why Priestes may haue no wyues.
• The chasti¦tie of the ••••ergy per¦t••••neth to the tempo∣•…•…ie, as much as to the spiri∣tualtie.
• Vowes.
• No oth is to be kept that is a∣gaynst cha∣ritie or ne∣cessitie.
• The popes snares.
• 〈◊〉〈◊〉.
• 2.
• 3.
• 4.
• 5.
• Tyndall doth here playnly proue More an hereticke.
• That is e∣uer best, that mo∣ueth man to the ke∣pyng of Gods com¦maunde∣mentes.
• ☜
• Deuilish doctrine.
• Math. 15.
• Christes natural bo∣dy is not in the Sacra∣ment.
• The Sa∣crament of the body 〈◊〉〈◊〉 bloud of Christ how it must be receiued.
• ☞
• S. Micha∣el wayeth 〈◊〉〈◊〉 soules.
• The true seruice of God, what it is.
• Whether it were best that prie∣stes were gelded.
• ☜
• Leuit. 10.
• More.
• Tyndall.
• Paphnuti∣us.
• More had two wiues & therefore was Biga∣mus.
• More.
• Tyndall.
• The Pope a cruell ty∣ra••nt.
• More.
• Tyndall.
• The spiri∣tualtie would not haue the scripture in Englishe.
• Hunne.
• More. Horsey.
• Tyndall.
• If we be not giltie, we neede no pardon.
• More woulde ex∣cuse the murther of Hunne.
• Hunne.
• ☜
• More.
• Tyndall.
• Doetour Lolet.
• Olde tran∣slation.
• More was a subtill Poet.
• The ha∣uyng of the Scripture in English is vtterly agaynst the myndes of the Popish Clergie.
• More.
• Tyndall.
• The scrip∣ture was first deliue∣red to the p••op••e in their vul∣gere toung
• More.
• Tyndall.
• More.
• Tyndall.
• The ordina¦•…•… are hangmē to such as de∣sire the knowledge of the scrip∣ture.
• None can vnderstand the Scrip∣ture except he knewe
• Christ to be his iusti¦fication.