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 to M. Mores fourth booke.

CHristes church hath the true doctrine al∣ready, * 1.1 and the selfe same that S. Paule woulde not geue an Angell audience vnto the contrary.

Tyndall. But the * 1.2 Popes Church will not heare that doctrine.

More. Confirmed with such a multi∣tude of miracles, and so much bloud of * 1.3 martyrs, and commō consent of all Chri∣stendome.

Tyndall. Who shewed a miracle to confirme his preaching of eare confes∣sion * 1.4 and Pardons with like pedlery? * 1.5 or who shed his bloud for them? I can shew you many thousandes that ye haue slayne for preaching the contrary. And agayne, Grecia the one halfe of Christendome cōsenteth not vnto thē, which Greekes, if such thinges had come from the Apostles, should haue had them er ye.

M. The spiritualtie be not so tender eared, but that they may heare their sin∣nes * 1.6 rebuked.

Tyndall. They consent not vnto the way of truth, but sinne of malice, and * 1.7 of professiō. And therfore as they haue no power to repent, euen so can they * 1.8 not but persecute both him that rebu∣keth them and his doctrine to, after the ensamples of the Phariseis and all ty∣rauntes that begunne before, namely, if the preacher touch any ground wher by they should be reformed, or by what meanes they maintaine their mischief.

The second Chapter.

MOre. A Fryers liuing that hath ma∣ryed * 1.9 a Nunne, maketh it easie to know that his doctrine is not good.

Tyndall. The profession of either o∣ther * 1.10 is plaine Idolatry, and deceauing of a mās soule and robbing him of his good, and taken vpon them ignoraūt∣ly therto. Wherfore when they be come vnto the knowledge of the truth, they ought no longer therein to abyde, but the Popes forbyddyng Matrimony

and to eate of meates created of God * 1.11 for mans vse, which is deuillishe doc∣trine by Paules prophesie, hys geuing licence to hold whores, his continuall occupiyng of Princes in shedding of Christen bloud, his robbing of y^e poore thoroughout Christendome of all that was geuen to maintaine them, his set∣ting vp in Rome a stues not of womē * 1.12 onely, but of the male kynde also a∣gaynst nature, and a thousand abho∣minations to grosse for a Turke, are tokens good inough that he is y^e right Antichrist and his doctrine sprong of the deuill.

More. In penaunce Martin saith there * 1.13 needeth no contricion nor satisfaction.

Tyndall. Call it repentaunce and thē * 1.14 it is contricion of it selfe. And as for mendes making with worldly things, that do to thy brother whom thou hast offended, and vnto God offer the repē∣taunce of thine hart, and the satisfacti∣on of Christes bloud.

M. Tyndall saith that the confessour * 1.15 vttereth the confessions of them that be rich. But yet we see that both rich and poore keepe whores openly without pay∣ing peny.

Tyndall. If they be very rich they * 1.16 be suffered, because they may be good defenders of the spiritualty, and if they be very poore, because they haue no money to pay, or els they fine with one or other secretly.

More. Ʋppon that lye Tyndall buil∣deth * 1.17 the destruction of the sacrament of penaunce.

Tyndall. Sacrament is a signe sig∣nifiyng * 1.18 what I should do or beleue, or both. As Baptim is the signe of repē∣taunce, signifiyng that I must repent * 1.19 of euill, and beleue to be saued therfrō by the bloud of Christ. Now Syr in your penaunce describe vs which is y^e signe and the outward sacrament, and what is the thing that▪ I must do or beleue, and then we will ensearch whe¦ther it may be a sacrament or no.

More. Tyndall saith that confession is the worst inuention that euer was. * 1.20

Tyndall. As ye fashion it meane I, * 1.21 and of that filthy priapishe confession which ye spew in the eare wherewyth * 1.22 ye exclude y^e forgeuenes that is in Chri¦stes bloud for all that repent and be∣leue therein, and make the people be∣leue that their sinnes be neuer forge∣uen vntill they be shriuen vnto the Priest, and thē for no other cause saue that they haue there tolde them, and for the holy deedes to come which the confessour hath enioyned them more pro••itable ofttimes for himselfe then a∣ny man els.

More. Neuer man had grace to spie * 1.23 that before Tyndall.

Tyndall. Yes very many. For ma∣ny nacions neuer receaued it. And the * 1.24 Greekes when they had proued it, and saw the baudery that folowed of it, put it downe agayne. For which cause and to know all secretes, and to leade the consciences captiue, the Pope falsely maintaineth it.

M. What fruit would then come of * 1.25 penaunce?

Tyndall.▪ Of your iugglyng terme * 1.26 penaunce I can not affirme. But of re¦pentaunce would come this fruit, that no man that had it, should sinne wyl∣lingly, but euery man should continu∣ally fight against his fleshe.

More. He teacheth that the sacrament * 1.27 hath no vertue at all, but by faith onely.

Tynd. The fayth of a repēting soule * 1.28 in Christes bloude doth iustifie onely. And the sacramēt standeth in as good stead as a liuely preacher. And as the preacher iustifieth me not, but my faith in the doctrine: euen so the signe iusti∣fieth not, but the faith in the promise which the sacrament signifieth & prea∣cheth. And to preach is all the vertue of the sacrament. And where the sa∣cramentes preach not, there they haue no vertue at all. And sir we teach not as ye do, to beleue in the sacrament or in holy church, but to beleue the sacra∣ment and holy church.

More. He teacheth that fayth suffiseth * 1.29 vnto saluation without good workes.

Tyndall. The Scripture sayth, that * 1.30 assoone as a man repenteth of euill, & beleueth in Christes bloud, he obtay∣neth mercy immediatly, because he should loue God, and of that loue do good woorkes, and that he tarieth not in sinne stil till he haue done good wor¦kes, and then is first forgeuen for hys workes sake, as the Pope beareth his in hand, excluding the vertue of Chri∣stes bloud. For a man must be first re∣conciled * 1.31 vnto God by Christ and in Gods fauour, yer his workes can be good and pleasaunt in the sight of god. But we say not as some damnably lye on vs, that we should do euill to be iu∣stified by faith, as thou maist see Rom. iij. how they sayde of the Apostles for like preaching.

M. He calleth it sacrilege to please god with good workes. * 1.32

Tyndall. To referre the worke vn∣to

the person of God to buy out thy sin therewith, is to make an Idole of god or a creature. But if thou refer••e thy worke vnto thy neighbours profite or taming of thine owne fleshe, then thou pleasest God therwith.

More. Item that a man can do no good * 1.33 woorke.

Tyndall. It is false. But he sayth a * 1.34 man can do no good woorke till he be∣leue that his sinnes be forgeuen hym in Christ, and till he loue Gods lawe, and haue obtayned grace to woorke with. And then sayth he that we cā not do our workes so perfectly, by the rea∣son * 1.35 of our corrupte fleshe, but that there is some imper••ectnes therein, as in the workes of them that be not their craftes master. Which is yet not rec∣koned, because they do their good willes, and be scholers & goe to schole to learne to do better.

M. Item that the good and righteous * 1.36 man sinneth alway in doing well.

Tyndall. In all his woorkes there * 1.37 lacketh somewhat and is a faulte vntil he do thē with as great loue vnto his neighbour as Christ did for him and as long as there is more resistaunce in his flesh then was in Christes, or lesse hope in God: and then no lenger.

M. Item that no sinne damneth a man * 1.38 saue vnbeleffe.

Tyndall. What soeuer a man hath * 1.39 done, if he repent and beleue in Christ, it is forgeuen him. And so it foloweth, that no sinne dāneth saue there where there is no belefe.

M. Item that we haue no frewill to do * 1.40 ought therewith, though the grace of God be ioined therto, and that God doth all in vs both good and bad and we doe but suffer as waxe doth of the workemā.

Tyndall. First where hee affirmeth * 1.41 that we say, our will is not free to doe good and to helpe to compel the mem∣bers, when God hath geuen vs grace to loue his lawes, is false. But we say that we haue no frewill to captiuate our wittes and vnderstandyng, for to beleue the pope in what soeuer he saith without reason geuing, when we find in the Scripture contrary testimonie, and see in hym so great falsehead and deedes so abhominable and thereto all the signes by which the Scripture tea∣cheth vs to know Antichrist.

And we affirme that we haue no fre¦will * 1.42 to preuent God & his grace, & be∣fore grace prepare our selues thereto, neither cā we consent vnto God before grace be come. For vntil god haue pre∣uēted vs & powred y^e spirit of his grace into our soules, to loue his lawes, and hath grauē thē in our harts by the out∣ward ministration of his true preacher and inward workyng of his spirite or by inspiratiō onely, we know no•• God as he is to be knowen nor feele y^e good nesse or any swetnesse in his law. How then can we consent thereto▪ Sayth not the text, that we can do no good * 1.43 while we be euill, and they which seke glorie and to clyme in honour aboue * 1.44 their brethren can not beleue the truth, and that whores, theues, murtherers, * 1.45 extortioners & such like haue no parte in the kyngdome of God & Christ nor any felyng therof? And who shall take those diseases from them? God onely through his mercy, for they cā not put * 1.46 of that complection of them selues, vn¦till they be taught to beleue and to fele that it is damnable and to consent vn∣to the contrary liuing.

And vnto the second part I aun∣swere, that in respect of God we doe but suffer onely and receaue power to * 1.47 do all our deedes whether we do good or bad, as Christ aunswered Pylate, that hee could haue no power agaynst him except it were geuen him from a∣boue, and no more could Iudas nei∣ther. * 1.48 But in respect of y^e thing, wherin or wherwith we worke and sheade out agayne the power that we haue recea∣ued, we woorke actually. As the axe doth nothyng in respect of the hād that heweth, saue receaue: but in respect of the tree that is cut, it worketh actually & powreth out agayne the power that it hath receaued.

M. Item that God is author of good * 1.49 and euill: as wel of the euill will of Iudas in betraying Christ, as of the good will of Christ in sufferyng his passion.

Tyndall. The power wherewith we * 1.50 do good and euill is of God & the will is of God. As y^e power which the mur¦therer * 1.51 abuseth and wherewith he kil∣leth a man vnrighteously is of God & the will wherewith he willeth it. But the wickednesse of his wil and croked∣nesse or frowardnesse wherewith hee sleath vnrighteously, to auēge him selfe & to satisfie his owne lustes, & the cause why he knoweth not the law of God and consenteth not to it, whiche law should haue informed his will and cor∣rected the crokednesse therof and haue taught him to vse his will & his pow∣er right, is his blindnesses fault onely and not Gods. Whiche blindnesse the deuill hath poysoned him with.

M. Item matrimonie is no Sacramēt. * 1.52

Tyndall. Matrimonie is a similitude of the kyngdome of heauen, as are ma∣ny thynges mo, like as it appeareth by Christ in the Gospell. But who insti∣tute it to be a Sacrament? Or who at his mariage was taught the significa∣tion of it? Who was euer bound to re∣ceaue it in the name of a Sacrament. I * 1.53 would to Christes bloud that ye wold make a Sacrament of it vnto all men and women that be maryed and vnto all other, and would at euery mariage teach the people to know the benefite of Christ through the similitude of Ma¦trimony. And I affirme that in the po∣pes Churche there is no Sacrament. For where no signification is, there is no Sacrament. A signe is no signe vn¦to him that vnderstādeth nought ther∣by: as a spech is no spech vnto him that vnderstādeth it not. I would to Chri∣stes passion that ye would let them be Sacramentes which Christ institute & ordeined for Sacramentes. And then if ye make of your own braynes fiue hū∣dred therto I would not be so greatly greued, though I would not geue my consent vnto so great a multitude, part¦ly for the bondage, and specially lest we should in tyme to come, the significati∣ons of them lost, fall into Idolatrie a∣gayne and make holy workes of them, after the exāple of the blindnesse wher∣in we be now, but I would haue the woorde euer liuely preached out of the playne text.

M. Item that all holy orders bee but * 1.54 mens inuention.

Tyndall. The office of an Apostle, * 1.55 Byshop, Priest, Deacon, and Widow, are of God: But as concerning the sha¦nyng, the oylyng and diuersitie of ray∣ment and many degrees sence added therto, proue that they be but mens tra¦ditions. But and ye will make Sacra∣mentes * 1.56 of the oylyng, shanyng, she∣ryng, and garmentes, put their signi∣fications vnto them and let the kyngs grace compell them to keepe them and I admitte them for Sacramentes, and vntill that tyme I hold them for the false signes of hypocrites.

M. Itēm that euery man and woman * 1.57 is a Priest and maye consecrate the body of Christ.

Tyndall. In bodyly seruice if the of∣ficer * 1.58 appoynted be away, euery other person not onely may, but also is boūd to helpe at neede, euen so much as hys neighbours dogge. How much more then ought men to assiste one an other in the health of their soules, at al times of nede? if the man be away, the womā may and is bound to Baptise in tyme of nede, by the law of loue, which office perteineth vnto the priest onely. If she be Lady ouer the greatest ordeined by God, that she may Baptise, why shuld * 1.59 she not haue power also ouer the lesse, to minister the ceremonies whiche the Pope hath added to, as his oyle, his salt, his spitell, his candle and cresom∣cloth? And why might she not pray all the prayers, except that Idole the pope be greater then the very God? if womē had brought a child to Church & while the Priest & other men taryed the child were in ieoperdy, might they not bap∣tise him in the font, if there were no o∣ther water by? And if other water were by, yet if that holpe better one mite, loue requireth to baptise him ther¦in. And then why might not women touch all their other oyle? If a woman learned in Christ were driuen vnto an Ile where Christ was neuer preached, might she not there preach and teach to minister the Sacraments and make officers? The case is possible, shew thē what should let that she might not? loue thy neighbour as thy selfe doth cō¦pel. Nay, she may not consecrat. Why? If the pope loued vs as wel as Christ, hee would finde no faulte therewith, though a womā at nede ministred that Sacrament if it bee so necessary as ye make it. In bodyly wealth, he that would haue me one ace lesse then hym¦selfe, loueth me not as well as himselfe how much more ought we to loue one an other in thynges pertainyng vnto the soule?

M. Item that the host is no sacrifice. * 1.60

Tyndall. Christ is no more killed. It is therfore the Sacrament signe & me∣moriall of that sacrifice wherewith Christ offered his body for our sinnes and commaūded saying, this do in the remembraunce of me. We be not holpe with any visible deede that the Priest there doth, saue in that it putteth vs in remembraunce of Christes death & pas¦sion for our sinnes. As the garmentes and straunge holy gestures, helpe vs not, but in that they put vs in remem∣braunce of thyngs that Christ suffered for vs in his passion. Euen so the shew¦yng, breakyng, and eatyng of the host, the shewyng and drinkyng of the cup of Christes bloud, and the wordes and the consecration, helpe vs not a pinne, nor are gods seruice, saue onely in that they styrre vp our repentyng fayth to

call to mynde the death and passion of Christ for our sinnes. And therfore to call it a sacrifice, is but abused speach, * 1.61 as when we call one that is new come home to breakfast and set a Capon be∣fore him and say, this is your welcome home, meaning yet by that speach, that it is but a signe of y^e loue of myne hart * 1.62 which reioyseth and is glad that he is come home safe and sounde. And euen so is this but the memoriall of the very sacrifice of Christ once done for al. And if ye wold no otherwise meane, ye shal haue my good will to call it so still, or if ye can shew me a reason of some other meanyng. And therfore I would that it had bene called (as it in deede is and as it was commaūded to be) Christes * 1.63 memoriall, though that I doubt not but that it was called Masse of his He brue woord Misach, which signifieth a a pension geuyng, because that at eue∣ry Masse, mē gaue euery man a portiō accordyng vnto his power vnto the in stentation of the poore. Which offering yet remayneth. But to a false vse and profite of them that haue too much, as all other thinges are peruerted.

Finally it is the same thinge that it was when Christ institute it at hys last supper. If it were then the very sa∣crificing of Christes body, and had that same vertue and power with it that his very passion after wrought, why was he sacrificed so cruelly on the mo∣row, and not holde excused therwyth, seyng he was there verely sacrificed?

M. Item that there remayneth bread * 1.64 and wine in the sacrament

Tyndall. Improue it. What is that * 1.65 that is broken, and that the Priest ea∣teth wyth hys teeth, ayre onely? if a childe were fed with no other foode he should wax haply as long as his fa∣ther. Wherof then should his body, his flesh and bones grow? wherof should that come (with reuerence I speake it) that he pisseth and so forth? all by mi∣racle will they say. O what wonder∣full miracles must we faine to saue An¦tichristes doctrine, I might wyth as * 1.66 good reason say that the hoste is ney∣ther rounde nor white, but that as my mouth is deceaued in the tast of bread, euen so mine eyes are in the syght of roundnes, and so is there nothing at all. Which all are but the disputations of men with corrupt myndes, without spirite to iudge. Neuer the later when the Priest hath once rehearsed the testa¦ment of our sauiour thereon. I looke not on bread and wine, but on the bo∣dy of Christ broken, and bloud shed for my sinnes, and by that fayth am I sa∣ued from the damnation of my sinnes. Neyther come I to Masse for any o∣ther purpose then to fet forgeuenes for Christes deathes sake, nor for any o∣ther purpose say I Confiteor, & know∣ledge my sinnes at the beginning of Masse. And if ye haue other doctrine, teach vs a reason & leade vs in light, & we will follow. Christ sayth Iohn. xi. * 1.67 it is the spirit that quickeneth, the flesh profiteth nothing at all, the woordes which I speake saith he are spirite and lyfe. That is, the fleshely eatyng and drinking of Christes body and bloude profit not, as his carnall presence pro∣fited not, by the reason of his presence onely, as ye see by Iudas and y^• Pha∣riseis, and the souldiours that touched hym, and how his bodely presence did let the disciples to vnderstand spiritu∣ally. But to eate and drinke in the spi∣rite, that is, to harken vnto his wor∣des, and with a repenting hart to be∣leue in hys death, bringeth vs all that Christ can do for vs.

More. Item that the masse auaileth no * 1.68 man but the Priest.

Tyndall. If ye speake of the pray∣ers, * 1.69 his prayers helpe vs as much as ours him. If ye speake of y^e sacramēt, * 1.70 it helpeth as many as be present as much as hym, if moued therby they be leue in Christes death as well as he. If they be absent, the sacrament profi∣teth them as much as a sermon made in the church helpeth them that be in y^• fieldes. And how profiteth it the soules of the deade tell me, vnto whome it is no signe?

If ye meane the carnall eating and drinking, then it profiteth the Prieste onely, for he eateth and drinketh vppe all alone, and geueth no man parte wyth hym.

More. Item that a man should not be * 1.71 howseled till he lay a dying.

Tynd. That is to shamelesse a lye. * 1.72

M. Item that men and women should * 1.73 not spare to touch it.

Tynd. A perillous case. Why? Be∣cause the Pope hath not oyled them. Neuerthelesse Christ hath annointed them wyth hys spirite and wyth hys bloud. But wot ye why? The Pope thinketh if they should be too busie in handeling it, they woulde beleue that there were bread, and for that cause to strength their faythes, he hath imagi∣ned little prety thinne manchetes that shine thorow, and seeme more lyke to

be made of paper or fine Parchement then of wheate floure. About which was no smale question in Oxforde of late dayes, whether it were bread or none: some affirming that the floure with long lying in water was turned to starch, and had lost his nature.

M. Item that the sacramēt should not * 1.74 be worshipped.

Tyndall. It is the Sacrament of * 1.75 Christes body and bloud. And Christ calleth it the newe and euerlasting te∣stament in hys bloud, and commaun∣ded that we shoulde so do in the re∣membraunce of hym, that hys bodye was broken and his bloude shed for our sinnes. And Paule commaundeth thereby to shewe or preach the Lords death. They say not pray to it, neither put any fayth therein. For I may not beleue in the sacramēt, but I must be∣leue * 1.76 the Sacrament, that it is a true signe, and it true that is signified ther∣by (which is the onely worshippyng of the Sacrament, if ye geue it other worship ye plainly dishonour it). As I may not beleue in Christes Church, but beleue Christes Church, that the doctrine which they preach of Christ is true. If ye haue any other doctrine, teach vs a reason and lead vs in light, and we will follow.

More. Item that a Christē is not bound to keepe any lawe made by man or any * 1.77 at all.

Tynd. You say vntruely: a Christē man is bound to obey tyranny: if it be * 1.78 not agaynst hys fayth nor the lawe of God, vntill God deliuer him thereof. But he is no Christen man that byn∣deth hym to any thing saue that which loue and his neighbours necessitie re∣quireth of them.

And when a lawe made, is no lon∣ger profitable, Christen rulers ought to breake it. But now a dayes whē ty∣raunts haue gotten the simple people vnder, they compell thē to serue theyr lustes and wyly tyranny, without re∣spect of any common wealth. Which wyly tyranny, because the truth rebu∣keth it, is the cause why they persecute it, least the common people seing how good they should be, and feeling how wicked they are, shuld withdraw their neckes frō their vnrighteous yooke. As ye haue ensample in Herode, in the Scribes and Phariseis, and in many other.

More. Item that there is no Purga∣tory. * 1.79

Tyndall. Beleue in Christ and thou * 1.80 shalt shortly finde purgatoryes inow, as ye now make other feele.

M. Item that all soules lye and sleepe * 1.81 till domes day.

Tyndall. And ye in putting them in heauen, hell, and purgatory, destroy y^e argumentes wherwith Christ & Paul proue the resurrection. What God doth with them, that shall we know when we come to them. The true faith * 1.82 putteth the resurrection which we be warned to looke for euery houre. The Heathen Philosophers denying that, did put that the soules did euer lyue. And the Pope ioyneth the spirituall doctrine of Christ and the fleshly doc∣trine of philosophers together, things so contrary that they can not agree, no more then the spirite and the fleshe do in a Christen man. And because the fleshly mynded Pope consenteth vnto heathen doctrine, therefore he corrup∣teth the scripture to stablish it. Moses sayth in Deut. the secrete thinges per∣taine * 1.83 vnto the Lord, and the thynges that be opened pertaine vnto vs, that we do all that is written in the booke. Wherfore Sir if we loued the lawes of God and would occupy our selues to fulfill them, and woulde on the other side be meeke and let God alone wyth hys secretes and suffer him to be wiser then we, we should make none article of the faith of this or that. And againe, if the soules be in heauen, tell me why they be not in as good case as the An∣gels be? And then what cause is there of the resurrection?

M. Item no man shall pray to saintes. * 1.84

Tyndall. When ye speake wyth sain∣tes that be departed, it is not euill to put them in remembraunce to pray for you.

M. Why do they not heare vs? * 1.85

Tyndall. If they loue you so feruēt∣ly * 1.86 and be so great with God, why cer∣tifie they you not, that they so do?

More. So they do in that we feele our * 1.87 peticions graunted.

Tyndall. God saued the olde Idola∣ters * 1.88 with worldly saluacion, and gaue them their peticions, which they yet asked of their Idoles, as ye see thorow out all the olde testament. God hea∣reth the crowes, foules, beastes, and wormes of the earth, as the text saith, men and beastes doth God saue, which beastes yet pray not to God.

The Iewes and Turkes doth god saue in this worlde, and geueth them their worldly peticions, which yet wor¦ship not God, as his godly nature is

to be worshipped but after their owne * 1.89 imagination: not in the spirite wyth fayth, hope, and loue, but wyth bode∣ly seruice as the Pope doth. As the po∣pishe serue S. Appoline for the tooth ache and are healed: euen so the Iewes and Turkes be healed and pray not to her, but serue God after an other ma∣ner for the same disease. So that God doth saue in this world all that keepe y^• worldely lawes worldely, that is to wete, outwarde in the body for bode∣ly rewarde and not in the hart of loue that springeth out of the mercy that God hath geuen vs in Christ, which same, though they be Turkes, if they breake the worldly lawes, he rebuketh them, as the Niniuites and punisheth them diuersly. And if they knowledge their sinne and mende, he healeeh them agayne. But and if they harden and sinne as beastes, and will not amend, he destroyeth them vtterly as the So∣domites. And yet all such haue no part in the life to come.

But with his children in whose har∣tes he writeth the fayth of hys sonne * 1.90 Iesus and the loue of his lawes, he goeth otherwise to worke hys lawes in their will: and their peticions are his honour & their neighbours welth: and that he will prouide them of all thinges necessary vnto this life, and gouerne them that their hartes be not ouercome of euill. And he heareth thē vnto his honour and their euerlasting saluation, and purgeth them and tea∣cheth them thinges wherof the popish and all they whose hartes the God of this world hath blynded, to serue God with workes, hath no feelyng.

And when he sayth, that the Empe∣rour * 1.91 and that coūsell which decreed that Images for the abuse should be put out of the church, were heretikes. It is much easier so to say, then so to proue. Ʋnderstand therefore, that Images were not yet receaued in the Churche in the tyme of S. Hierome, at the least waye generally, whether in some one * 1.92 place or no, I can not tell. For S. Hie∣rome rehearseth of one Epiphanius a Byshop in the countrey of Cipres, & that the most perfect of all y^e Byshops of hys tyme, how that the sayd Epipha∣nius * 1.93 & the Byshop of Ierusalem went together to Bethell, & by the way they entred into a Churche for to pray and there found a vayle hāgyng before the doore and an image: paynted thereon, as it had bene of Christ or some Saint. For the Byshop was so moued ther∣with because sayth S. Hierome, that it * 1.94 was contrary to the Scripture, that he cut & counseled to bury some dead ther in, and sent an other cloth to hāg in the stede. And afterward when they were crept in a litle and litle: there was no woorshyppyng of them, at the least waye generally vntill the tyme of S. Gregory.

In so much that when Cirenus the Byshop of Massilia offēded with the su∣perstitiousnes of the people burnt thē, S. Gregory wrote that he should not de∣stroy * 1.95 the Images, but teach onely that the people should not worshyp them. But whē it was so farre come that the people worshypped them with a false fayth (as we now know no other vse) and were no longer memorials onely, then the Byshops of Grece & the Em∣perour * 1.96 gathered them together, to pro¦uide a remedy agaynst that mischief & cōcluded that they should be put down for the abuse, thinkyng it so most expe∣dient, hauyng for them, first the exam∣ple of God whom a man may boldly folow, which commaunded in the be∣gynning of all his preceptes, that there should be no image vsed to worship or pray before, not for the Image it selfe, but for the weakenesse of hys people: and hauyng agayne before their eyes, that the people were fallen vnto Ido∣latrie and imageseruyng by the reason of them.

Now aunswere me, by what reason caust thou make an hereticke of hym, that concludeth nought agaynst God, but worketh with God & putteth that blocke out of the way, where at his brother the price of Christes bloud srō∣bleth and loseth his soule. They put not downe the images for hate of God and of his Saintes, no more then Eze∣chias brake the brasen Serpēt for enuy * 1.97 of the great miracle that was wrought by it, or in spite of God that commaū∣ded it to be kept for a memoriall. But to kepe the people in the true faith one¦ly. Now seyng we may be all without * 1.98 images & to put them downe is not a∣gainst Gods cōmaūdemēt but with it, namely if they be abused, to the disho∣nour of God and hurt of our neigh∣bours, where is charitie, if thou which knowest the truth and caust vse thyne image wel, wilt not yet forbeare thyne image and suffer it to be put out of the way, for thy weake brothers sake whō thou seest perish there through? yea & what thyng maketh both the Turke &

the Iew abhorre our fayth so much as our imageseruice? But the Pope was then glad to finde an occasion to picke a quarell with the Emperour, to get the Empire into hys owne handes, which thyng he brought to passe with the sword of Fraunce & clame so highe that euersence he hath put his own au∣thoritie in stede of Gods word in eue∣ry generall Councell and hath conclu∣ded what him liste, as agaynst all gods word and agaynst all charitie he con∣demned that blessed dede of that Coun¦cell and Emperour.

M. They blaspheme our Lady and all * 1.99 Saintes.

Tyndall. That is vntrue. We ho∣nour * 1.100 our blessed Lady and all holye Saintes and folow their fayth and li∣uing vnto the vttermost of our power and submit our selues to be scholers of the same schole.

M. They may not abyde Salue regina. * 1.101

Tyndall. For therin is much blasphe mie vnto our blessed Lady, because Christ is our hope and lyse onely and not she. And ye in ascribyng vnto her that she is not, dishonour God & wor∣shyp her not.

M. They say if a woman beyng alyue * 1.102 beleue in God and loue him as much as our Lady, she may helpe with her pray∣ers as much as our Lady.

Tyndall. Tell why not. Christ whē * 1.103 it was told him that his mother & his brethren sought him, aunswered, that his mother, his sisters and his brethrē * 1.104 were all they that did his fathers will. And vnto y^e womā that sayd to Christ, blessed be the wombe that bare the and pappes that gaue thee sucke, Christ an¦swered, Nay blessed are they that heare * 1.105 the word of God & keepe it. As Paule sayth. 1. Cor. ix. I haue nought to re∣ioyce though I preach, for necessitie ly∣eth vpon me, and wo is me, if I preach not. If I do it vnwillingly, an office * 1.106 is committed vnto me, but and if I do it with a good will, then I haue a re∣ward. So now carnall bearyng of Christ and carnall geuyng hym sucke make not our Lady great. But our blessed Ladyes greatnesse is her fayth and loue wherein she exceeded other. Wherfore if God gaue his mercy that an other woman were in those twoo poyntes equall with her, why were she not like great and her prayers as much heard.

M. Item that men should not worship * 1.107 the holy crosse.

Tyndall. With no false worship and superstitious fayth, but as I haue said, to haue it in reuerence for the memori∣all of him that dyed theron.

M. Item Luther hateth the festes of the * 1.108 crosse and of Corpus Christi.

Tyndall. Not for enuy of the crosse * 1.109 which sinned not in the death of Christ nor of malice toward the blessed body of Christ, but for the idolatrie vsed in those festes.

M. Item that no man or woman is bound to kepe any vow. * 1.110

Tyndall. Lawfull vowes are to be kept vntill necessitie breake them. But vnlawful vowes are to be broken im∣mediatly.

M. Martine appealed vnto the next ge∣nerall Councell that should bee gathered * 1.111 in the holy ghost, to seke a long delay.

Tyndall. Of a truth that were a lōg delay. For should Martine liue, till the Pope would gather a Councell in the holy ghost or for any godly purpose, he were like to be for euery heere of hys head a thousand yeares old.

Then bringeth he in the inconstan∣cie of Martine, because he saith in his la∣ter * 1.112 booke, how that he seeth further then in his first. Paraduenture, he is kynne to our Doctours whiche when with preachyng agaynste pluralities * 1.113 they haue got them thre or foure bene∣fices, alledge the same excuse. But yet to say the truth the very Apostles of Christ learned not all truth in one day. For long after the Ascention they wist not that the heathē should be receaued vnto the fayth. How then could Martin (brought vp in the blyndnesse of your sect aboue xl. yeares) spye out all your falsehead in one day.

M. Martine offered at Wormes before * 1.114 the Emperour and all the Lordes of Ger∣many, to abyde by his booke and to dis∣pute, which he might well doe, sithens he had his safe conduct that he should haue no bodyly harme.

Tyndal. O mercyful God, how come * 1.115 ye out your owne shame? ye cā not dis∣pute except ye haue a mā in your owne daunger to do hym bodyly harme, to diote him after your fashion, to tormēt him and to murther him. If ye might haue had him at your pleasure, ye wold haue disputed with him: first with so∣phistrie and corrupting the Scripture: * 1.116 then with offeryng hym promotions: thē with the sword. So that ye would haue bene sure, to haue ouercome hym with one Argument or other.

M. He would agree on no Iudges. * 1.117

Tyndall. What Iudges offered ye

hym, sane blynd Byshops and Cardi∣nals, enemyes of all truth, whose pro∣motions and dignities they feare to be plucked from them, if the truth came to light, or such Iudases as they had cor∣rupt with money to maynteine their sect? The Apostles might haue admit∣ted as well the heathen Bishops of I∣doles to haue bene their iudges as he them. But he offered you autenticke Scripture and the hartes of the whole world. Which ij. iudges, if ye had good consciēces and trust in God, ye would not haue refused.

The iiij. Chapter.

THe fourth Chapter is not the first Poetrie that he hath fayned.

The v. Chapter.

IN the end of the fift he vntruly re∣porteth, that Martine sayth, no man is bound to kepe any vowe. Lawfull pro∣mises are to be kept; and vnlawfull to he broken.

The vj. Chapter.

IN the beginning of the vj. he descri∣beth Martine after the example of his own nature, as in other places he des∣cribeth God after the complection of Popes, Cardinals & worldly tyraūts.

M. Martin will abyde, but by the Scrip¦ture * 1.118 onely.

Tyndall. And ye will come at no scrip¦ture * 1.119 onely: And as for the old doctours ye will heare as litle; saue where it pleaseth you, for all your crying, old holy fathers. For tell me this, why haue ye in England condēned the vni¦on * 1.120 of Doctours, but because ye would not haue your falshead disclosed by the doctrine of them.

M. They say, that a Christen man is dis¦charged of all lawes spirituall and tempo¦rall * 1.121 saue the Gospell.

Tyndall. Ye iuggle, we say that no * 1.122 Christen man ought to bynde his bro∣ther violently, vnto any law wherof he could not geue a reason out of Chri∣stes doctrine and out of y^e law of loue. And on the other side we say, that a * 1.123 Christen man is called to suffer wrong and tyranny (though no man ought to bynde hym) vntill God rid vs therof: so farre yet as the tyranny is not direct¦ly agaynst the law of God and fayth of Christ, and no further.

More. Martin was the cause of the de∣struction of the vplandish people of Ger∣manie. * 1.124

Tyndall. That is false, for then he * 1.125 coulde not haue escaped himselfe. Mar∣tin was as much the cause of their cō∣fusion, as Christ of the destruction of Ierusalem. The Duke elector of Sax∣on came from the warre of those vp∣landishe people and other Dukes with him into Wittenberge where Martin is, with xv. hundred men of armes, so that Martin if he had bene giltie, coulde not haue gonne quite. And therto all the Dukes and Lordes that cleaue vnto the word of God this day, were no lesse cumbred with theyr common people then other men.

Then after the loudest maner he set∣teth out the cruelnes of the Emperors souldiours which they vsed at Rome: but he maketh no mention of the trea∣son which holy church wrought secret∣ly, wherwith the men of warre were so set on fire.

The viij. Chapter.

M. What good deede will he do, that * 1.126 beleueth Martin, how that we haue no frewill to do any good with the helpe of grace.

Tyndall. O Poete without shame. * 1.127

More. What harme shall he care to forbeare, that beleueth Luther, how god alone; without our will worketh all the mischiefe that they do.

Tyndall. O naturall sonne of the fa∣ther * 1.128 of all lies.

More. What shall he care, how long * 1.129 he liue in sinne that beleueth Luther, that he shall after this life feele neyther good nor euill in bodye nor soule vntyll the day of dome?

Tyndall. Christ and hys Apostles * 1.130 taught no other, but warned to looke for Christes comming agayne euery houre. Which comming agayne; be∣cause ye beleue will neuer be, therfore haue ye fayned that other marchaun∣dise.

M. Martins bookes be open, if ye will * 1.131 not beleue vs.

Tyndall. Nay, ye haue shut them * 1.132 vp, and therefore be bolde to say what ye luste.

M. They liue as they teach, and teach * 1.133 as they liue.

Tyndall. But neither teach nor lyue * 1.134 as other lye on them.

The ix. Chapter.

M. Though the Turke offer pleasures vnto the receauers, and death vn∣to * 1.135 the refusers of his secte (as the Pope doth) yet he suffereth none to breake their promises of chastitie dedicate to

God (though haply they vse no such vo∣wes, and as the Pope wil not except it be for money) but Luther teacheth to breake holy vowes.

Tyndall. Luther teacheth that vnlaw * 1.136 full vowes grounded on a false fayth vnto the dishonouring of God are to * 1.137 be broken and no other. And agayne, constrayned seruice pleaseth not God. And thirdly, your Pope geueth licēce and his blessing to breake all lawfull vowes, but with the most vnlawfull of all will ye not dispence.

Then he bringeth forth the ensam∣ple of the heathen, to confirme the Po∣pes chastitie. And no wrong, for the same false imagination that the heathē had in theirs, hath the Pope in hys. Ʋnderstand therfore, if thou vow any indifferent thing, to please God in his * 1.138 owne person, he receaueth not thyne Idolatrie: for hys pleasure & honour is, that thou shouldest be as he hath made thee, and shouldest receaue all such thinges of his hand and vse them so farforth as they were needfull, and geue him thankes, and be bounde to hym: and not that thou shouldest be as thou haddest made thy selfe, & that he should receaue such thinges of thee to be bounde to thee, to thanke thee & rewarde thee. And agayne, thou must geue me a reason of thy vow out of the worde of God. Moreouer when thou * 1.139 vowest lawfully, thou maist not do it precisely, but alway except, if thyne owne or thy neighbours necessitie re∣quired the contrary. As if thou haddest vowed neuer to eate fleshe, or drinke wine, or stronge drinke, to tame thy fleshe, and thou afterwarde fellest in disease so that thy body in that behalfe were to tame, or that there coulde no other sustinaunce be gotten. Thā thou must interprete suche cases excepte, though thou madest no mention of them at the making of thy vow. Some man woulde say, other shifte might be made: What then? If other drinke as * 1.140 hoate as wine and of the same opera∣tion, and other meate of the same po∣wer and vertue as fleshe is, must be had, why shouldest thou forsweare wine or fleshe, seing it is now no lon∣ger for the taming of thy body. And so forth of all other, as I haue aboue de∣clared.

And when he bringeth in the Apo∣stles, martyrs, confessours, and xv. hun∣dred yeares, it is cleane contrary. For they had no such false imagination of chastity or of any other worke: but they vsed it to serue their neighbour and to * 1.141 auoyde trouble in time of persecution, and to be eased of that burthen that was to heauy for their weake shoul∣ders, and not to cōpell God to thāke them for that libertie for which they be bound to thanke hym.

The tenth Chapter.

IN the tenth he inueyeth and rayleth against that which neither he nor a∣ny * 1.142 fleshly mynded Papiste can vnder∣stand; as they haue no power to cōsent vnto the lawes of God, which herein appeareth, that they compell their bre∣thren which be as good as they, to do and beleue what they lust, & not what God commaundeth. He affirmeth that Martin sayth, how that we do no sinne our selues with our owne will, but that * 1.143 God sinneth in vs, and vseth vs as a dead instrument, and forceth vs therunto and dāneth vs, not for our owne deedes but for his, and for his owne pleasure, as he compelleth vnto sinne for his pleasure or rather he for hys pleasure sinneth in vs. I say, that a man sinneth voluntarily, but the power of the will and of the deede is of God, and euery will and deede are good in the nature of the deede, and the euilnesse is a lacke that there is, as the eye, though it be blinde is good in nature, in that it is such a member created for such a good vse: but it is called euill for lacke of sight. And so are our deedes euill because we * 1.144 lacke knowledge and loue to referre them vnto the glory of God. Which lacke commeth of the deuill that blyn∣deth vs with lustes and occasions that we can not see the goodnesse and righ∣teousnes of the law of God & the mea∣nes how to fulfill it. For could we see it, and the way to do it, we should loue it naturally as a childe doth a fayre ap∣ple. For a childe whē as a mā sheweth him a fayre apple, and will not geue it hym weepeth, so should we natural∣ly mourne when the members woulde not come forwarde to fulfill the lawe according to the desire of our hartes. For Paule sayth. ij. Cor. iiij. If our * 1.145 Gospell be hid, it is hid vnto thē that perishe, among which the God of this world hath blynded the wittes of the vnbeleuers, that the light of the glori∣ous gospell of Christ should not shine * 1.146 to them. And Christ sayth that the bir∣des eate vp the seede sowen vppon the way, and interpreteth by the seede the worde, and by the foules, the deuill. So that the deuill blindeth vs wyth

falshead and lyes which is our world∣ly * 1.147 wisdome, and therewith stoppeth out the true light of Gods wisdome, which blindenes is the euilnesse of all our deedes.

And on the other side, that an other man loueth the lawes of God and v∣seth y^e power that he hath of god well, and referreth hys will and his deedes vnto the honour of God, commeth of the mercy of God which hath opened his wittes, and shewed him light to see the goodnes and righteousnes of the lawe of God, and the way that is in Christ to fulfill it, wherby he loueth it naturally and trusteth to do it. Why doth God open one mans eyes & not an others? Paule Rom. ix. forbiddeth to aske why. For it is to deepe for mās * 1.148 capacitie. God we see is honoured therby, and his mercy set out, and the more seene in the vessels of mercy. But the popishe can suffer God to haue no secret hid to himselfe. They haue sear∣ched to come to the botome of hys bo∣tomlesse wisdome, and because they cā not attayne to that secrete and be to proude to let it alone, and to graunt themselues ignoraūt with the Apostle that knew no other then Gods glory * 1.149 in the elect, they go and set vp freewill with the heathen philosophers, and say that a mans freewill is the cause why God chuseth one and not an other, cō∣trary vnto all the scripture. Paul saith it commeth not of the will nor of the deede, but of the mercy of God. And they say that euery man hath at y^e least way power in his freewill, to deserue that power shoulde be geuen hym of god to kepe the law. But the scripture testifieth that Christ hath deserued for y^• elect, euen thē whē they hated God, that their eyes should be opened to see the goodnes of the lawe of God, and the way to fulfill it, and forgeuenes of all that is passed, wherby they be dra∣wen to loue it and to hate sinne.

I aske the popishe one question whe¦ther the will can preuent a mans witte * 1.150 and make the witte see the righteous∣nesse of the lawe, and the way to fulfill it in Christ? If I must first see the rea∣son why yer I can loue, how shall I with my will do that good thing that I know not of? how shall I thanke God for the mercy that is layde vp for me in Christ, yer I beleue it. For I must beleue the mercy yer I can loue the worke. Now fayth commeth not of our frewill, but is the grace of God geuen vs by grace yer there be any will in our hartes to do the lawe of * 1.151 God. And why God geueth it not e∣uery man I can geue no reckoning of his iudgementes. But well I wot, I neuer deserued it, nor prepared my self vnto it, but ranne an other way cleane contrary in my blyndnesse, and sought not that way, but he sought me, and found me out, and shewed it me, and therwith drew me to him. And I bow the knees of mine hart vnto god night and day, that he will shew it all other men. And I suffer all that I can to be a seruaunt to open their eyes.

For well I wot they can not see of themselues before God haue preuēted them wyth hys grace. For Paule saith Phil. i. he that began a good worke in * 1.152 you shall continue or bring it vnto a full ende, so that God must beginue to worke in vs. And Phil. ij. God it is * 1.153 that worketh both the willing and al∣so bringing to passe. And it must nee∣des * 1.154 be, for God must open mine eyes, and shew me somewhat and make me see the goodnesse of it, to draw me to hym, yer I can loue, consent, or haue any actuall will to come.

And when I am willing, he must assiste me and helpe to tame my fleshe, and to ouercome the occasions of the worlde, and the power of the fendes. God therfore hath a special care for his * 1.155 elect, in so much that he will shorten y^e wicked dayes for their sakes, in which no man, if they should continue might endure. And Paule suffereth all for the electe. ij. Timothy. ij. And Gods sure foundation standeth sayth Paule, God knoweth hys. So that refuse the truth who shall, God will keepe a nū∣ber of his mercy, and call them out of blindnesse; to testifie the truth vnto the rest, that their damnation may be with out excuse.

The Turke, the Iew and the Po∣pish build vpon frewill & ascribe theyr iustifying vnto their woorkes. The Turke when he hath synned, runneth to the purifyinges or ceremonies of Mahomet, and the Iew to the ceremo¦nies of Moses, and the Pope vnto his owne ceremonies, to fet forgeuenesse of their sinnes. And the Christen goeth * 1.156 thorough repentaunce towarde the law, vnto the fayth that is in Christes bloud.

And the Pope saith that the ceremo∣nies of Moyses iustified not, compel∣led with the woordes of Paule. And how then should his iustifie? Moyses Sacramentes were but signes of pro∣mises

of fayth, by which fayth the bele∣uers are iustified, and euen so be Chri∣stes also. And now because the Iewes haue put out the significations of their Sacraments and put their trust in the workes of them, therfore they be Ido∣laters, and so is the Pope for like pur∣pose. The Pope sayth that Christ dyed * 1.157 not for vs, but for the Sacramentes, to geue them power to iustifie. O An∣tichrist.

The xj. Chapter.

HIs xj. chapter is as true as his sto¦ry * 1.158 of Ʋtopia & all his other Poe∣trie. He meaneth Doctour Ferman per¦son of Hony lane. Whō after they had hādled after their secret maner and dis∣puted with secretly and had made him sweare that he should not vtter how he was dealt with, as they haue made many other, then they contriued a ma∣ner of disputatiōs had with him, with such oppositions, aunswearynges and argumentes as should serue onely to set forth their purpose. As M. More tho¦roughout all his booke maketh, quoth * 1.159 he, to dispute and moue questions af∣ter such a maner as he can soyle them or make them appeare soyled, and ma∣keth him graunt where he lysteth and at the last to be concluded and lad whe¦ther M. More will haue him. Wherfore I wil not rehearse all the arguments, for it were to long, and is also not to be beleued that he so made them or so disputed with them, but that they ad∣ded and pulled away & fayned as they liste as their guise is. But I will de∣clare in light that which M. More ruffe∣leth vp in darkenesse, that ye may see their falshead.

First if ye were not false hypocrites, * 1.160 why had ye not disputed openly with him, that the world might haue heard and borne recorde, that that whiche ye now say of him were true? what cause is there that the lay people might not as well haue heard his wordes of hys own mouth, as read them of your wri¦tyng, except ye were iugglyng spirites that walke in darknesse?

When M. More sayth, the Church tea∣cheth that men should not trust in theyr workes, it is false if he meane y^e Popes Church. For they teach a man to trust in domme ceremonies & Sacramētes, in penaūce and all maner workes that come them to profite, whiche yet helpe not vnto repentaunce nor to fayth nor to loue a mans neighbour.

M. More declareth the meanyng of no sentence, hee describeth the proper signification of no word, nor the diffe∣rence of the significatiōs of any terme, but runneth foorth confusedly in vn∣knowen wordes and generall termes. And where one word hath many signi¦fications he maketh a man some tyme beleue that many thynges are but one thyng, and some tyme he leadeth from one signification vnto an other & moc∣keth a mans wittes. As he iuggleth * 1.161 with this terme Church, makyng vs in the begynnyng vnderstand all that be∣leue, and in the conclusion the Priestes onely. He telleth not the office of the law, he describeth not his penaūce nor the vertue therof or vse, he declareth no Sacrament, nor what they meane nor the vse nor wherin the frute of cō∣fession standeth, nor whence the power of the absolution commeth, nor wher∣in it resteth, nor what iustifying mea∣neth, nor the order nor sheweth any di¦uersitie of faythes, as though all faiths were one fayth and one thyng.

Marke therfore, the way toward iu¦stifying or forgeuenesse of sinne, is the * 1.162 law. God causeth the law to be prea∣ched vnto vs & writeth it in our harts and maketh vs by good reasons feele that the law is good and ought to bee kept and that they which keepe it not are worthy to be damned. And on the other side I fele that there is no pow∣er in me, to kepe the law wherupon it would shortly folow that I should dis¦paire, if I were not shortly ho••pe. But * 1.163 God which hath begon to cure me and hath layde that corosy vnto my sores, goeth forth in his cure, and setteth hys sonne Iesus before me and all his pas∣sions and death, and sayth to me: this is my deare sonne, and he hath prayed for thee & hath suffred all this for thee, and for his sake I will forgeue thee all that thou hast done agaynst this good lawe, and I will heale thy flesh & teach thee to kepe this law, if y^• wilt learne. And I will beare with thee & take all a worth that thou doest, till thou caust do better. And in the meane season, not withstandyng thy weakenesse, I will yet loue thee no lesse then I do the aun¦gels in heauen, so thou wilt be diligent to learne. And I will assiste thee and keepe thee and defend thee and be thy shielde and care for thee.

And the hart here beginneth to mol∣lifie and waxe soft & to receaue health and beleueth the mercy of God and in beleuyng is saued frō the feare of euer∣lastyng death, and made sure of euer∣lastyng

life, and then beyng ouercome * 1.164 with this kindnesse, begynneth to loue agayne and to submitte her selfe vnto the law of God to learne them and to walke in them.

Note now the order, first God ge∣ueth me light to see the goodnesse and righteousnesse of the law, & myne own sinne and vnrighteousnesse. Out of whiche knowledge spryngeth repen∣taunce. * 1.165 Now repentaunce teacheth me not that the law is good, and I euill, but a light that the spirite of God hath geuen me, out of whiche light repen∣taunce springeth.

Then the same spirite woorketh in myne hart trust and confidence to be∣leue the mercy of God and his truth, that he will do as hee hath promised. Whiche beleffe saueth me. And imme∣diatly out of that trust spryngeth loue toward the law of God agayne. And what soeuer a man worketh of any o∣ther loue thē this it pleaseth not God, nor is that loue godly.

Now loue doth not receaue this mercy but fayth onely, out of whiche fayth loue springeth, by which loue I power out agayn vpon my neighbour that goodnesse which I haue receaued of God by fayth. Hereof ye see that I cā not be iustified without repentaūce and yet repentaunce iustifieth me not. And hereof ye see that I can not haue a fayth to be iustified and saued, except loue spryng therof immediatly, and yet loue iustifieth me not before God. For my naturall loue to God agayne doth not make me first see & feele the kynd∣nesse of God in Christ, but fayth tho∣rough preachyng. For we loue not God first, to cōpell him to loue agayn: but he loued vs first & gaue his sonne for vs, that we might see loue and loue * 1.166 agayne, sayth S. Iohn in his first E∣pistle. Which loue of God to vs ward we receaue by Christ thorough fayth sayth Paule.

And this example haue I set out for * 1.167 them in diuers places, but their blynd Popish eyes haue no power to see it, couetousnesse hath so blynded them. And when we say faith onely iustifieth vs, that is to say, receaueth the mercy wherewith God iustifieth vs and for∣geueth vs, we meane not fayth whiche hath no repentaunce and fayth whiche hath no loue vnto the lawes of God a∣gayne and vnto good workes, as wic∣ked hypocrites falsly belye vs.

For how thē should we suffer as we do all misery, to cal the blind and igno∣raūt vnto repentaunce & good workes which now do but consent vnto all e∣uill, and study mischief all day long, for all their preachyng their iustifying of good woorkes. Let M. More improue this with his sophistrie and set foorth his owne doctrine that we may see the reason of it and walke in light.

Hereof ye see what fayth it is that * 1.168 iustifieth vs. The fayth in Christes bloud of a repentyng hart toward the law doth iustifie vs onely and not all maner faythes. Ye must vnderstād ther¦fore, that ye may see to come out of Mo¦res blynd maze, how that there be ma∣ny faythes and that all faythes be not one faith, though they be al called with on generall name. There is a story * 1.169 faith without feelyng in the hart, wher with I may beleue the whole story of the Bible & yet not set myne hart ear∣nestly thereto, takyng it for the fode of my soule, to learne to beleue and trust God, to loue him dread him and feare him by the doctrine and examples ther of, but to seme learned & to know the story, to dispute and make marchaun∣dise, after as we haue exāples ynough. And the fayth wherewith a man doth miracles, is an other gift then the faith of a repētyng hart to be saued through Christes bloud, and the one no kynne to the other though M. More would haue them so appeare. Neither is the deuils fayth & the Popes fayth (wher∣with they beleue that there is a God & that Christ is & all the story of the Bi∣ble and may yet stond with all wicked¦nesse and full cōsent to euil) kynne vn∣to the fayth of them that hate euill and repent of their misdeedes and know∣ledge their sinnes and be fled with full hope and trust of mercy vnto the bloud of Christ.

And when he sayth, if fayth certifie our hartes that we bee in the fauonr of God and our sinnes forgeuen, & become * 1.170 good yer we do good workes, as the tree must be first good yer it bring forth good fruite, by Christes doctrine, thē we make good workes but a shadowe wherewith a man is neuer the better. Nay Sir we make good woorkes, fruites where∣by * 1.171 our neighbour is the better, and whereby God is honoured, and our fleshe tamed. And we make of them sure tokēs wherby we know that our fayth is no fayned imagination and dead opinion, made with captiuing our wits after the Popes traditions, but a lyuely thyng wrought by the ho∣ly Ghost.

And when he disputeth, if they that haue faith, haue loue vnto the lawe, and purpose to fulfill it, then faith alone iu∣stifieth not, how will he proue that ar∣gument? * 1.172 he iuggleth wyth this worde alone: and would make the people be∣leue that we said, how a bare faith that is without all other company, of repē∣taunce, loue, and other vertues, yea & without Gods spirite to, did iustifie vs, so that we shoulde not care to do good. But the Scripture so taketh not alone, nor we so meane, as M. More knoweth well inough. When an horse * 1.173 beareth a saddell and a man therin, we may wel say, that y^t horse onely & alone beareth the saddell, and is not holpe of the man in bearing thereof. But he would make men vnderstand that we ment, the horse bare the saddell emptie and no man therin: let him marke this to see his ignoraunce, which woulde God were not coupled with malice. Euery man that hath wit, hath a will * 1.174 to, and then by M. Mores argument, witte onely geueth not the light of vn¦derstanding. Now the conclusion is false and the contrary true. For y^t wit without helpe of the will geueth the light of the vnderstanding, neyther doth the will woorke at all, vntill the wit haue determined this or that to be good or bad. Now what is faith saue a spirituall light of vnderstanding, and an inwarde knowledge or feelyng of mercy. Out of which knowledge loue doth spring. But loue brought me not that knowledge, for I knew it yer I loued. So that loue in the processe of nature to dispute from the cause to the * 1.175 effect helpeth not at all to the feeling that God is mercifull to me no more than the louing hart and kinde beha∣uiour of an obedient wife to her hus∣band maketh her see his loue & kynd∣nesse to her, for many such haue vn∣kinde husbandes. But by hys kynde deedes to her, doth she see hys loue. Euen so my loue and deedes make me not see Gods loue to me in the processe of nature: but his kinde deedes to me, in that he gaue his sonne for me, ma∣keth me see his loue, & to loue againe.

Our loue and good workes make not God first loue vs, and chaunge hym from hate to loue, as the Turke, Iewe, and vaine popishe meane, but his loue and deedes make vs loue, & chaunge vs from hate to loue. For he * 1.176 loued vs when we were euill, and his enemies, as testifieth Paule in diuers * 1.177 places, and chose vs, to make vs good and to shew vs loue, and to draw vs * 1.178 to him, that we should loue agayne.

The father loueth his childe, when it hath no power to do good, & when it must be suffered to runne after the owne lustes without lawe, and neuer loueth it better then then, to make it better, and to shew it loue, to loue a∣gayne. If ye coulde see what is writtē in the first epistle of Iohn, though all the other scripture were layde a parte, he should see all this.

And ye must vnderstand, that we sometyme dispute forwarde, from the cause to the effect, and sometyme back∣ward from the effect to the cause, and must beware that we be not therwyth beguiled, we say sommer is come and therefore all is grene, and dispute for∣warde. For somme•• is the cause of the * 1.179 grenesse. We say the trees be grene, & therfore sommer is come, and dispute backward from the effect to the cause. For the grene trees make not sommer but maketh somme•• knowen. So we dispute backward, the man doth good * 1.180 deedes and profitable vnto his neygh∣bour, he must therefore loue God: he loueth God, he must therefore haue a true fayth and see mercy.

And yet my woorkes make not my loue, nor my loue my faith, nor my faith Gods mercy: But cōtrary, gods * 1.181 mercy maketh my fayth, and my fayth my loue, and my loue my works. And if the Pope could see mercy and worke of loue to his neighbour, and not sell his woorkes to God for heauen after M. Mores doctrine, we needed not so suttle disputing of faith.

And when M. More alleageth Paule to the Corinthians, to proue that faith may be without loue, he proueth no∣thing, but iuggleth onely. He saith, it * 1.182 is euident by the wordes of Paule, that a mā may haue a faith to do miracles with∣out loue, & may geue all his good in al∣mes without loue, and geue his body to burne for the name of Christ, & al with∣out charitie. Wel I will not sticke with hym: he may so do without charitie & without fayth therto. Then a mā may haue faith without faith. Ye verely be∣cause there be many differēces of faith, as I haue sayd, and not all faithes one fayth, as maister More iuggleth. We read in the woorkes of S. Ciprian, that * 1.183 there were martyrs that suffered mar∣tyrdome for the name of Christ all the * 1.184 yeare long, and were tormented and healed agayne, and then brought forth a freshe. Which martyrs beleued as ye

do, that the payne of their martyrdom should be a deseruing & merite inough not onely to deserue heauen for them∣selues, but to make satisfaction for the sinnes of other men thereto, and gaue pardons of their merites, after the en∣sample of the Popes doctrine, and for∣gaue the sinnes of other men, which had openly denyed Christ, and wrote vnto Ciprian, that he shoulde receaue those men that had denyed Christ into the congregation agayne, at the satis∣faction of their merites. For whiche pride Ciprian wrote to them and called * 1.185 them the deuilles martyrs and not Gods. Those martyrs had a fayth without fayth. For had they beleued that all mercy is geuen for Christes bloudshedding, they would haue sent other mē thether, and would haue suf∣fered their owne martyrdome for loue of their neighbours onely, to serue thē and to testifie the truth of God in our sauiour Iesu, vnto the worlde, to saue at the least way some, that is to wete, the elect, for whose sake Paule suffe∣reth all thing, and not to winne heauē. If I worke for a worldly purpose, I * 1.186 get no rewarde in heauen: euen so if I worke for heauen or an hyer place in heauen, I get there no rewarde. But I must do my woorke for y^t loue of my neighbour, because he is my brother, and the price of Christes bloude, and because Christ hath deserued it, and de∣sireth it of me, and then my rewarde is great in heauen.

And all they which beleue that their sinnes be forgeuen them, and they re∣ceaued as the scripture testifieth, vnto the enheritaunce of heauē for Christes merites, the same loue Christ and their brethren for his sake, and do all thyng for their sakes onely, not once thin∣king of heauen when they worke, but on their brethrens neede. When they suffer themselues aboue might, then they comfort their soule with the remē∣braunce of heauen, that this wretched∣nes shall haue an ende, and we shall haue a thousand folde pleasures and re∣wardes in heauen, not for the merites * 1.187 of our deseruings, but geuen vs freely for Christes. And he that hath y^t loue, hath the right faith, and he that hath y^t faith hath the right loue. For I cā not loue my neighbour for Christes sake, except I first beleue that I haue recea∣ued such mercy of Christ. Nor can I beleue that I haue receaued such mer∣cy of Christ, but that I must loue my neighbour for his sake, seing that he so instantly desireth me.

And when he alleageth S. Iames, * 1.188 it is aunswered him in the Mammon, and S. Augustine answereth hym. And S. Iames expoundeth himselfe. For he saith in the first chapter, God which begatte vs of his owne will wyth the worde of truth, which worde of truth, is his promises of mercy and forgeue∣nesse in our Sauiour Iesus, by which he begat vs, gaue vs life and made vs a new creature thorow a fast faith. And Iames goeth and rebuketh the opini∣on * 1.189 and false fayth of them that thinke it inough to be saued by, if they beleue that there is but one god, & that Christ was borne of a virgine, and a thou∣sand things which a man may beleue, and yet not beleue in Christ, to be sa∣ued from sinne thorow him. And that Iames speaketh of another faith then at the beginning appeareth by his en∣sample. The deuils haue faith saith he: yea but the deuilles haue no faith that can repent of euil or to beleue in Christ to be saued thorow him, or that cā loue God and worke his wil of loue. Now Paule speaketh of a fayth that is in Christes bloude to be saued thereby, which worketh immediatly thorough loue of the benefite receaued. And Iames at the beginning speaketh of a fayth that bydeth trying, saying, the trying of your faith worketh or ca••seth pacience. But the faith of the deuilles will bide no trying, for they will not woorke Gods will because they loue him not. And in like maner is it of the * 1.190 fayth of them that repent not, or that thinke themselues without sinne. For except a mā feele out of what daunger Christ hath deliuered hym, he can not loue the worke. And therfore Iames sayth right, that no such fayth that will not woorke can iustifie a man.

And when Paule saith faith onely iustifieth: And Iames, that a man is iustified by woorkes and not by fayth onely, there is great differēce betwene Paules onely and Iames onely. For Paules onely is to be vnderstand, that faith iustifieth in the harte and before God, without helpe of workes, yea & yer I can worke. For I must receaue life thorow faith to worke wi••h, yer I can worke. But Iames onely is thys wise to be vnderstand, that faith doth not so iustifie, that nothyng iustifieth * 1.191 saue fayth. For deedes do iustifie also. But faith iustifieth in the hart and be∣fore God, and the deedes before the worlde onely, and maketh the other

seene, as ye may see by the scripture.

For Paul sayth Rom iiij. it Abrahā * 1.192 haue woorkes, he hath whereof to re∣ioyce, but not before god. For if Abrahā had receaued those promises of deser∣uing, then had it ben Abrahās prayse & not gods, as thou mayst see in the text: neither had God shewed Abrahā mer∣cy and grace, but had onely geuen hym his dutie and deseruyng. But in that Abraham receaued all the mercy that was shewed hym, frely through fayth, out of the deseruynges of the seed that was promised him, as thou mayst see by Genesis & by the Gospell of Iohn, * 1.193 where Christ testifieth that Abraham saw his day and reioyced, and of that ioy no doubt wrought, it is gods pray∣se, and the glory of his mercy. And the same mayst thou see by Iames, when he sayth Abraham offered his sonne, & so was the Scripture fulfilled, that A∣braham beleued, & it was rekened him for righteousnesse and he was thereby made Gods frend.

How was it fulfilled? before God? Nay, it was fulfilled before God ma∣ny yeares before, and he was Gods frend many yeares before, euen from the first appointement that was made betwene God and hym. Abraham re∣ceaued * 1.194 promises of all mercy & beleued and trusted God and went & wrought out of that fayth. But it was fulfilled before vs which can not see the hart, as Iames saith, I wil shew thee my faith out of my workes, and as the aungell said to Abrahā, now I know that thou dreadest God. Not but that he knew it before, but for vs spake he that, whiche can see nought in Abraham more then in other men, saue by his workes.

And what workes ment Iames? ve¦rely the workes of mercy. As if a bro∣ther or a sister lacke rayment or suste∣naunce and ye be not moued to com∣passion nor feele their diseases, what fayth haue ye then? No fayth (be sure) * 1.195 that feeleth the mercy that is in Christ. For they that feele that, be mercyfull a∣gayne & thankefull. But looke on the workes of our spiritualitie which will not onely be iustified with workes be∣fore the worlde, but also before God. They haue had all Christēdome to rule this viij. hundred yeares, and as they onely be annointed in the head, so haue they onely bene Kyng and Emperour and haue had all power in their hands and haue bene the doers onely and the leders of those shadowes that haue had the name of Princes, and haue led them whether they would & haue bre∣thed into their braynes what they ly∣sted. And they haue wrought the world out of peace and vnitie and euery man out of his wellfare and are become a∣lone well at ease, onely free, onely at li∣bertie, onely haue all thyng & onely do nought therefore, onely laye on other mēs backes & beare nought thē selues. And the good woorkes of them that wrought out of fayth and gaue theyr goods & landes to finde the poore, thē deuoure they also alone. And what workes preach they? Onely that are to * 1.196 them profitable & wherbey they raigne in mens cōsciences as God: to offer, to geue to be prayed for & to be deliuered out of Purgatory and to redeme your sinne of them, and to worshyp ceremo∣nies and to be shryuen and so forth.

And when M. More is come to him selfe and sayth the first fayth and the first iustifying is geuen vs without our deser∣uyng. God be thanked, and I would fayne that he would describe me what he meaneth by the second iustifying. I know no more to do, then whē I haue receaued all mercy and all forgeuenesse of Christ frely, to go and powre out the same vpon my neighbour.

M. Dauid lost not his fayth, when hee * 1.197 committed adultery.

Tyndall. No, and therfore he could not continue in sinnne, but repēted as∣soone as his fault was told him. But was he not reconciled by fayth onely, & not by dedes? sayd he not haue mer∣cy on me Lord for thy great mercy and for the multitude of thy mercies put a∣way * 1.198 my sinne. And agayne, make me heare ioy and gladnesse, that the bones whiche thou hast broken may reioyce. That is let me heare thy voyce that my sinne is forgeuen and then I am safe & will reioyce. And afterward he know∣ledgeth that God deliteth not in sacri∣fices * 1.199 for sinnes, but that a troubled spi¦rite and a broken hart is that whiche God requireth. And when the peace was made, he prayeth boldly and fami¦liarly to God, that he would be good to Sion and Ierusalem, and saith that then last of all when God hath forge∣uen vs of mercy, & hath done vs good for our euill, we shall offer sacrifice of thankes to hym agayne. So that our dedes are but thankesgeuyng. When we haue sinned, we go with a repen∣tyng hart vnto Christes bloud, & there wash it of thorough fayth. And our dedes are but thankes geuyng to God to helpe our neighbours at their nede,

for which our neighbours and eche of them owe vs as much agayne at our nede. So that the Testament or forge∣uenesse of sinnes, is built vppon fayth in Christes bloud and not on workes. M. More wil runne to the Pope for for∣geuenesse a poenae & culpae. By what me¦rites doth the Pope that? by Christes. * 1.200 And Christ hath promised all his me∣rites to them that repent and beleue & not geuen them vnto the Pope to sell. And in your absolutiōs ye oft absolue without ioynyng of penaūce. He must haue a purpose to do good woorkes will ye say. That cōdition is set before * 1.201 him to do, out of y^e mercy that hee hath receaued and not to receaue mercy out of them. But the Popish can not repēt out of the hart. And therfore cā not fele the mercy that fayth bryngeth, & ther∣fore can not be mercyfull to their neigh¦bours to doe their woorkes for their sakes. But they faine them a sorow for their sinne in which they euer continue and so morne for them in the mornyng that they laugh in them yer midday a∣gayne. And then they imagine them Popish deedes, to make satisfaction to God and make an Idole of him.

And finally that good workes, as to * 1.202 geue almes and such like, iustifie not of them selues, is manifest. For as the good which are taught of God do thē well, of very loue to God and Christ & of their neighbours for Christes sake, euen so the euill do them of vayne glo∣rie & a false fayth wickedly, as we haue exāples in the Phariseis, so that a man must be good yer he can do good. And so is it of the purpose to do thē: Ones purpose is good and an others euill: so that we must be good, yer a good pur∣pose come. How then, to loue the law of God and to consent therto & to haue it written in thyne hart and to professe it, so that thou art ready of thyne own accorde to do it and without compul∣sion, is to be righteous: that I graunt and that loue may be called righteous∣nesse before God passiue and the lyfe & quickenesse of the soule passiue. * 1.203And so farre forth as a man loueth the law of God, so farre forth he is righteous, & so much as hee lacketh of loue toward hys neighbour after the example of Christ, so much he lacketh of righteous¦nesse. And that thyng which maketh a man loue the law of God, doth make a man righteous and iustifieth him effe∣ctiuely and actually and maketh hym alyue as a woorkeman and cause effi∣cient. Now what is it that maketh a man to loue? verely not the dedes, for they folow and spryng of loue, if they be good. Neither the preachyng of the law, for that quickeneth not the hart Gal. iij. but causeth wrath Rom. iiij. & vttereth the sinne onely Rom. iij. And therfore sayth Paule that righteousnes spryngeth not out of the deedes of the law into the hart, as the Iewes & the Pope meane: but contrary the deedes of the law spryng out of the righteous∣nesse of the hart if they be good. As when a father pronounceth the law, that the child shall go to schole, it sayth nay. For that killeth his hart & all his lustes, so that he hath no power to loue it. But what maketh his hart aliue to loue it? verely fayre promises of loue & kyndnesse, that it shall haue a gentle scholemaster and shal play inough and shall haue many gaye thynges and so forth. * 1.204Euen so the preachyng of fayth doth worke loue in our soules & make them alyue & draw our hartes to God. The mercy that we haue in christ doth make vs loue onely & onely bringeth the spirite of life into our soules.

And therfore sayth Paule, we be iu∣stified by fayth and by grace without dedes: that is, yer the dedes come. For fayth onely bringeth, the spirite of lyfe and deliuereth our soules from feare of dānation, which is in the law and euer maketh peace betwen God and vs, as oft as there is any variaunce betwene vs. And finally whē the peace is made betwene God and vs and all forgeuen through fayth in Christes bloud, & we * 1.205 begyn to loue the law, we were neuer the nearer except fayth went with vs, to supply out the lacke of full loue, in that we haue promises, that that litle we haue is takē a woorth and accepted till more come. And agayne when our frailtie hath ouerthrowen vs and feare of damnation inuaded our consciēces, we were vtterly lost, if fayth were not bye to helpe vs vp agayne, in that we are promised that when soeuer we re∣pent of euill and come to the right way agayne, it shalbe forgeuen for Christes sake. For whē we be fallen, there is no Testament made in workes to come, that they shal saue vs. And therfore the workes of repentaūce or of the Sacra∣mētes can neuer quiet our cōsciences & deliuer vs from feare of damnation.

And last of all in temptation tribula¦tion and aduersities, we perished day∣ly except fayth went with vs to deliuer vs, in that we haue promises, that god will assiste vs, cloth vs, fede vs & fight

for vs and rid vs out of the handes of our enemyes. And thus the righteous * 1.206 liueth euer by fayth, euen from fayth to fayth, that is, as soone as he is de∣liuered out of one temptation an other is set before him, to fight against, and to ouercome thorow fayth. The scrip∣ture sayth, blessed is the man whose transgression is forgeuen & his sinnes hid, and vnto whom the Lord recko∣neth not vnrighteousnes. So that the onely righteousnes of him that cā but sinne, and hath nought of himselfe to make amendes, is the forgeuenesse of sinne, which saith onely bringeth. And as farforth as we be vn••••ghteous, * 1.207 faith onely iustifieth vs actiuely, and els nothing on our partie. And as far∣forth as we haue sinned, be in sinne, or do sinne, or shal sinne, so farforth must faith in Christes bloud iustifie vs one∣ly, and els nothing. To loue, is to be righteous, so farforth as thou louest, but not to make righteous, nor to make peace. To beleue in Christes bloud with a repēting hart, is to make righteous, and the onely makyng of peace and satisfaction to Godwarde. And thus because termes be darcke to them that be not expert and exercised, we alway set out our meaning wyth cleare ensamples, reporting our selues vnto the hartes and consciences of all men.

M. The blasphemous wordes of Lu∣ther seme to signifie, that both Iohn Bap∣tiste * 1.208 and our Lady were sinners.

Tyndall. Iohn Baptiste sayde to Christ Mat. 3. I had neede to be bap∣tised * 1.209 of thee, and commest thou to me? Wherof did Iohn confesse that he had nede to be washed & purged by Christ, of his holynes and good deedes?

When Iohn saide, beholde y^e Lambe of God that taketh away the sinne of y^e * 1.210 worlde, he was not of that sorte, nor had any sinnes to be taken away at a∣ny time, nor any part in Christs bloud which dyed for sinners onely. Iohn came to restore all thyng sayth Christ. That is, he came to enterprete the law of God truely, and to proue all fleshe sinners, to send thē to Christ, as Paul doth in the beginning of y^e Romanes. Which lawe if M. More coulde vnder∣stand how spirituall it is, and what it requireth of vs, he woulde not so dis∣pute. And if there were no imperfect∣nesse in our Ladies deedes, why dyd Christ rebuke her Iohn. 2. when he ought rather to haue honoured his mo¦ther, and why did he make her secke him three dayes. Chrisostomus dare say * 1.211 that our Lady was now and then ta∣ken with a little vayne glory. She io∣ked for the promises of him that should come and blesse her, from what? She beleued to be saued by Christ, from what? This I graunt, that our Lady, Iohn Baptiste, Isaac, Iacob, Ioseph, * 1.212 Moses, and many like, did neuer con∣sent to sinne, to follow it: But had the holy ghost from the beginning. Neuer the later, while they folowed the spi∣rite and wrought their best, yet chaun∣ces met them by the way and tempta∣tions, that made their woorkes come sometimes vnperfectly to passe, as a potter that hath his craft neuer so wel, meteth a chaunce now and then, that maketh him fashion a pot a misse. So that I thinke the perfectest of them all as we haue ensamples of some, were compelled to say with Paul, that good that I would, I do not and that euill that I would not, that I do. I would not sweare on a booke that if our La∣dy had bene let slip as we other were, and as hard apposed with as present death before her eyes, that she would not haue denyed somethinges that she knew true, ye but she was preserued by grace that she was not. No but though she were kept by grace from y^e outwarde deede, yet if there were such wickednes in her fleshe, she had sinne. And the grace was, that she knew it, and was meeke to beleue in Christ, to haue it forgeuen her, and to be preser∣ued that it should not bud forth Iohn the Euangelist, when he was as holy as euer was Iohn the Baptist sayd, if * 1.213 we say we haue no sinne, we deceaue our selues.

Then he compareth fayth & deedes together and will that fayth shoulde * 1.214 stand in no better seruice of right then deedes. Yes, for the deedes be exami∣ned by the lawe, and therfore it is not inough to do them onely, or to do thē with loue: but I must do them wyth as great loue as Christ did for me, and * 1.215 as I receaue a good deede at my nede. But faith is vnder no lawe, and ther∣fore be she neuer so feeble, she shall re∣ceaue according to the truth of the pro∣miser.

M. What thing coulde we aske God * 1.216 of right because we beleue him?

Tyndall. Ʋerely all that he promi∣seth, * 1.217 may we be bolde to aske of right and dutie and by good obligation.

More. Ferman sayd that all workes be * 1.218 good inough in thē that god hath chosē.

Tyndall. I am sure it is vntrue, for * 1.219 their best be not good inough, though God forgeueth them their euill of hys mercy, at y^e repentaunce of their harts.

Then he endeth in his schole doc∣trine contrary vnto all the scripture, that God remitteth not the sinne of hys chosen people, because that he hath cho∣sen thē not of his mercy, but of a toward∣nes * 1.220 that is more in one then in an other saying, God saw before that Peter should repent, and Iudas woulde dispaire, and therefore chose Peter. If God chose Peter because he did repent, why chose he not Iudas to, which repented as much as he & knowledged his sinne, and brought the money agayne? O this blindnesse, as God had wrought nothing in the repentaunce of Peter. Sayde not Christ before, that Peter * 1.221 should falle. And sayd he not that he had prayed for him that he shoulde be holpe vppe agayne? Christ prayed a strong prayer for Peter to helpe hym vp agayne, and suffered a strong death thereto. And before his death he com∣mitted them vnto his father saying, I haue kept them in thy name and I de∣part, * 1.222 keepe them now from euill. Pe∣ter had a good hart to God, and loued his lawe, and beleued in Christ, & had the spirite of God in him which neuer left him for all his falle. Peter sinned of no malice, but of frailtie and sodaine * 1.223 feare of death. And the goodnesse of God wrought his repentaunce and all the meanes by which he was brought vp againe at Christes requeste. And Iudas was neuer good, nor came to Christ for loue of his doctrine, but of couetousnesse, nor did euer beleue in Christ.

Iudas was by nature and birth (as * 1.224 we all be) heyre of the wrath of God, in whome the deuill wrought his will and blinded his hart with ignoraunce. In which ignorannce and blindnes he grew, as he grew in age and fell dee∣per and deeper therein, and thereby * 1.225 wrought all his wickednesse, and the deuilles will and perished therin. Frō which ignoraunce God purged Peter of his mercy, and gaue him light, and his spirite to gouerne him, and not of any towardnesse that was in Peter of hys owne byrth: but for the mercy that we haue in the birth of Christes death.

And how will M. More proue that God chuseth not of his goodnes but of our towardnes? What good toward∣nes can he haue and endeuour that is altogether blinde and caryed away at the will of the deuill, till the deuill be cast out? Are we not robbed of all to∣wardnes * 1.226 in Adam, and be by nature made the children of sinne, so that we sinne naturally and to sinne is our na∣ture? So that as now, though we would do well, the flesh yet sinneth na∣turally, neither ceaseth to sinne, but so farforth as it is kept vnder with vio∣lence: euen so once our hartes sinned as naturally with full lust and consent vnto the fleshe, the deuill possessing our hartes, and keeping out the light of grace. What good towardnesse and endeuour can we haue to hate sinne, as long as we loue it? What good to∣wardnes can we haue vnto the will of God while we hate it and be igno∣raunt therof. Can the will desire that the witte seeth not? Can the will long for and sigh for that the witte knoweth not of? Can a mā take thought for that losse that he wotteth not of? what good endeuour can the Turkes children, the Iewes children, and the Popes in∣fantes haue, when they be taught all falshead onely, with like perswasions of worldly reason, to be all iustified with workes? It is not therefore as * 1.227 Paule saith of the running or willing, but of the mercy of God, that a man is called and chosen to grace.

The first grace, the first fayth, and the first iustifiyng is geuen vs freely sayth M. More, which I would faine wete how it will stand with his other doctrine, & whether he meane any other thyng by chosyng them to haue Gods spirite ge∣uen me and fayth to see the mercy that is layd vp for me & to haue my sinnes forgeuen without all deseruyng & pre∣paryng of my self God did not see one∣ly that the these that was saued at Chri¦stes death, should come thether, but * 1.228 God chose him to shew his mercy vn∣to vs that should after beleue, and pro∣uided actually & wrought for the brin∣gyng of him thether that day, to make him see and to receaue the mercy that was layd vp for him in store, before the world was made.

The xij. Chapt•…•….

IN y^t xij. in chaffyng himself to heape lye vpon lye, he vttereth his feleable blindnesse. For he axeth this question wherfore serueth exhortatiōs vnto faith, if the hearers haue not libertie of their frewill, by whiche together with Gods * 1.229 grace a man may labour to submitte the rebellion of reason vnto the obediēce of faith and credence of the worde of God.

Wherof ye see, that besides his graunt that reason rebelleth agaynst fayth, cō∣trary to the doctrine of his first booke, he will that the will shall compell the witte to beleue. Whiche is as much to say as the carte must draw the horses and the sonne beget the father, and the authoritie of the Church is greater thē Gods word. For the wil can not teach the wit nor lead her, but foloweth na∣turally: so that what soeuer the witte iudgeth good or euill, that the will lo∣ueth or hateth. If the witte see and leade straight, the will foloweth. If the witte be blynde and leade amisse, the will foloweth cleane out of y^t way. * 1.230 I can not loue Gods worde before I beleue it, nor hate it, before I iudge it false and vanitie.

He might haue wiselier spoken on this maner, wherfore serueth the prea∣chyng of fayth, if the wit haue no pow∣er to draw the will to loue that whiche the wit iudgeth true and good. If the will be nought, teach the wit better & the will shall alter and turne to good immediatly. Blindnesse is the cause of ali euil, and light the cause of all good: so that where the fayth is right there the hart can not consent vnto euill, to folow the lustes of the flesh, as the po∣pes fayth doth. And this conclusion hath he halfe a dosē tymes in his boke, * 1.231 that the will may compell the witte and captiuate it, to beleue what a mā lusteth. Ʋerely it is like that his wittes be in captiuitie and for vauntage tangled with out holy fathers sophistrie.

His doctrine is after his owne fee∣lyng and as the profession of his hart is. For the Popish haue yelded thē sel∣ues, to folow the lustes of their flesh, & compel their witte to absteine frō loo∣king on y^e truth lest she should vnquiet them and draw them out of the podell of their filthy voluptuousnesse. As a * 1.232 carte that is ouerladen goyng vp an hill draweth the horses backe, and in * 1.233 a tough mire maketh them stand still. And then the carter the deuill whiche driueth thē is euer by and whistelleth vnto them and biddeth them captiuate their vnderstādyng vnto profitable do¦ctrine for which they shal haue no per∣secution but shal reigne and be kynges and enioy the pleasures of the world at their owne will.

The xiij. Chapter.

IN the xiij. hee sayth that the Clergie burneth no man. As though the pope had not first foūd the law, & as though all his preachers babled not that in e∣uery Sermon, burne these heretickes burne them for we haue no other argu¦ment to conuince them and as though they compelled not both Kyng & Em∣perour to sweare that they shall so do, yer they crowne them.

Then hee bringeth in prouisions of Kyng Henry the v. Of whom I aske. M. * 1.234 More whether he were right heyre vn∣to England or held hee the land with the sworde as an heathen tyraunt, a∣gaynst all right. Whom the Prelates, lest he should haue had leysure to hear∣ken vnto the truth, sent into Fraunce, to occupie his mynde in warre, and led hym at their will. And I aske whether * 1.235 his father slew not his leige kyng and true inheritour vnto the crowne and was therefore set vp of the Byshops a false kyng to mainteine theyr falshead? And I aske whether after that wicked deede, folowed not the destruction of the comminaltie and quenchyng of all noble bloud.

The xiiij. Chapter.

IN the xiiij. he affirmeth that Martine Luther sayth it is not lawfull to resiste * 1.236 the Turke. I wonder that hee shameth not so to lye, seyng that Martine hath * 1.237 written a singular treatise for the con∣trary. Besides that in many other workes he proueth it lawfull, if he in∣uade vs.

The xvi. Chapter.

IN the xvi. he alledgeth Councels. I aske whether Councels haue autho∣ritie to make Articles of the faith with out Gods worde, yea and of thynges improued by Gods word?

He alledgeth Augustine, Hierome & Cypriane. Let him put their workes in * 1.238 English and S. Prosperus with them. Why damned they the vnion of Doc∣tours, but because the Doctours are a∣gaynst them.

And when he alledgeth Martyrs, let him shew one and take the calfe for his labour.

And in the end he biddeth beware of thē that liue well in any wise. As though they whiche lyue euill can not teach a∣misse. And if that be true then they be * 1.239 of the surest side.

M. When Tyndall was apposed of his * 1.240 doctrine, yer hee went ouer see, he sayde and sweare, he ment no harme.

Tyndall. He sware not neither was there any man that required an othe of * 1.241 him: but he now sweareth by him whō

••e trusteth to be saued by, that hee ne∣uer ment or yet meaneth any other harme then to suffer all that God hath prepared to be leyd on his backe, for to bryng his brethrē vnto the light of our Sauiour Iesus which the Pope tho∣rough falshead and corruptyng such Poetes as ye are (ready vnto all thyng for vauntage) leadeth in the darkenesse of death.

M. Tyndall doth knowe how that S. Augustine and S. Hierome do proue with * 1.242 holy Scripture that confessiō is of neces∣sitie vnto saluation.

Tyndall. That is false if ye meane eareconfession. Why alledge ye not the * 1.243 places where? But ye know by S. Hie∣rome and other stories and by the con∣uersation * 1.244 with Erasmus, how it came vp and that the vse was once farre o∣ther then now.

M. I meruell that Tyndal denieth Pur¦gatory, * 1.245 except he entend to go to hell.

Tyndall. He entendeth to purge here * 1.246 vnto the vttermost of his power & ho∣peth that death will end and finish hys purgation. And if there be any other purgyng, he will commit it to God & take it as he findeth it, when he cōmeth at it, and in the meane tyme take no thought therefore, but for this that is present wherewith all Saintes were purged and were taught so to be. And Tyndall marueleth what secret pilles they take to purge them selues whiche not onely will not purge here with the crosse of Christ, but also bye out theyr Purgatory therof the pope, for a groat or vj. pence.

The xviij. Chapter.

M. The Clergie doth nothyng vnto * 1.247 the heretikes but as the holy Do∣ctours dyd. * 1.248

Tyndall. Yes ye put them in your pri∣sons * 1.249 and diote them and handle them after your fashion as temporall tyraū∣tes, and dispute with them secretly and will not come at light. And ye slea thē * 1.250 for rebukyng you with Gods worde, and so did not the old holy Doctours. If a man slea his father, ye care not. But if any man touche one of you, though he haue neuer so great an occa∣sion geuen him, ye curse him, and if he will not submitte him selfe vnto your punishmēt, ye leaue him vnto the tem∣porall power whome ye haue hyred with y^e spoyle of his goodes to be your hangman, so that he must lose his life, for geuyng one of you but a blowe on the cheke.

M. Saint Paule gaue two heretickes vnto the deuill whiche tormented theyr * 1.251 fleshe whiche was no small punishement and haply he slew them.

Tyndall. O expounder of the Scrip∣ture like Hugo Charensis which exposi∣deth * 1.252 haereticum hominem deuita, take the hereticke out of his lyfe. We read of no payne that he had whom the Corinthi∣ans * 1.253 excommunicated and gaue to Sa∣than, to slea his fleshe, saue that hee was ashamed of hym selfe and re∣pented, when he saw his offence so earnestly taken and so abhor∣red. But ye because ye haue no power to deliuer them to Sathan to blynde theyr myndes, ye deliuer thē to the fire to destroy their flesh, that no more is seene of them after then the ashes.

Notes

• * 1.1

  More.
• * 1.2

  Tyndall.
• * 1.3

  More.
• * 1.4

  Tyndall.
• * 1.5

  Eare con∣fession and pardons were neuer confirmed by miracle.
• * 1.6

  More.
• * 1.7

  Tyndall.
• * 1.8

  The Po∣pish spiri∣tualitie are tyr••unts & persecutors
• * 1.9

  More.
• * 1.10

  Tyndall.
• * 1.11

  Pope for∣biddeth ma¦trimony & the eatyng of meates.
• * 1.12

  The wic∣ked & mon∣strous do∣ynges of the Pope.
• * 1.13

  More.
• * 1.14

  Tyndall.
• * 1.15

  More.
• * 1.16

  Tyndall.
• * 1.17

  More.
• * 1.18

  Tyndall.
• * 1.19

  All Sacra¦mentes teach vs what to do, or what to beleue.
• * 1.20

  More.
• * 1.21

  Tyndall.
• * 1.22

  Eare con∣fession de∣stroyeth the bene••ite of Christes bloud.
• * 1.23

  More.
• * 1.24

  Tyndall.
• * 1.25

  More.
• * 1.26

  Tyndall. Repētaūce
• * 1.27

  More.
• * 1.28

  Tyndall. Sacramēt.
• * 1.29

  More. Fayth.
• * 1.30

  Tyndall.
• * 1.31

  The P••∣pistes a•••• slaund••••••s of the Gos∣pell.
• * 1.32

  More. Wo•…•… Tyndall▪
• * 1.33

  More.
• * 1.34

  Tyndall.
• * 1.35

  We can do no good worke ex∣cept we be∣leue that our sinnes are forgeuē in Christ.
• * 1.36

  More. Sinne.
• * 1.37

  Tyndall.
• * 1.38

  More. Ʋnbel••efe.
• * 1.39

  Tyndall.
• * 1.40

  More. Frewill.
• * 1.41

  Tyndall.
• * 1.42

  We haue no freewill to preuent grace & pre¦pare our selues.
• * 1.43

  Math. 12.
• * 1.44

  Iohn. 5.
• * 1.45

  1. Cor. 6.
• * 1.46

  The hea∣ring of gods word causeth re∣pentaunce.
• * 1.47

  Iohn. 19.
• * 1.48

  There can be no repē∣taunce in vs but god doth first worke in vs by hys grace.
• * 1.49

  More.
• * 1.50

  Tyndall.
• * 1.51

  All power that we haue to good or euil is of God: But y^e cro∣ked and naughty v∣sage of the same is of our owne c••••kerd & corrupt n••∣ture.
• * 1.52

  More. Matrimo∣nye. Tyndall.
• * 1.53

  Matrimo∣ny cā be no Sacramēt except a doc¦trine be ad∣ded therun∣to that the people may know the benefite of Christ that we haue by matrimony
• * 1.54

  More. Orders.
• * 1.55

  Tyndall.
• * 1.56

  No Sacra¦ment is w^t∣out signifi∣cation.
• * 1.57

  More. Cōsecrate.
• * 1.58

  Tyndall.
• * 1.59

  Womē that are vertu∣ous and dis∣crete may in cases of necessitie minister the Sacramen¦tes as well as the Priest.
• * 1.60

  More. Sacrifice. Tyndall.
• * 1.61

  In ensam∣ple.
• * 1.62

  The supper of the Lord is geuen vs to be a me∣moriall of his death once offered for all.
• * 1.63

  Christes memoriall Masse.
• * 1.64

  More. Bread.
• * 1.65

  Tyndall.
• * 1.66

  The cor∣rupt and vayne dis∣putations of men to proue christ to be really in the Sa∣crament.
• * 1.67

  Iohn. 〈◊〉〈◊〉
• * 1.68

  More. Masse.
• * 1.69

  Tyndall.
• * 1.70

  The Sa∣crament of Christes body when it is faith∣fully mini∣stred doth profite as many as do beleue in Christes death.
• * 1.71

  More.
• * 1.72

  Tyndall.
• * 1.73

  More. Touch. Tyndall.
• * 1.74

  More. Worship.
• * 1.75

  Tyndall.
• * 1.76

  The true worship∣ping of the Sacramēt, is to beleue that it is a true signe that Christ suffered death for vs.
• * 1.77

  More.
• * 1.78

  Tyndall.
• * 1.79

  More. Purgatory
• * 1.80

  Tyndall.
• * 1.81

  More. Soules sleepe. Tyndall.
• * 1.82

  The soules departed rest at Gods will & pleasure.
• * 1.83

  Deut. 2••.
• * 1.84

  More. Saintes. Tyndall.
• * 1.85

  More.
• * 1.86

  Tyndall.
• * 1.87

  More.
• * 1.88

  Tyndall.
• * 1.89

  Saintes are not to be called v∣pon, for we haue no pro¦mise nor as∣suraunce that either they heare vs or can profite vs.
• * 1.90

  The chil∣dren of god are obediēt to hys lawes.
• * 1.91

  Images.
• * 1.92

  Hierome.
• * 1.93

  Images were not al¦lowed in the primi∣tiue church
• * 1.94

  Epiphani∣us cut the I¦mage.
• * 1.95

  Gregory Cirenus.
• * 1.96

  A Councel gathered in Grece dyd put downe all Images.
• * 1.97

  Ezechias.
• * 1.98

  Images are not to be had in Churches.
• * 1.99

  More. Our Lady.
• * 1.100

  Tyndall.
• * 1.101

  More. Salue Re∣gina. Tyndall▪
• * 1.102

  Mors.
• * 1.103

  Tyndall.
• * 1.104

  Math. 12.
• * 1.105

  Luke. 1••.
• * 1.106

  The pray∣ers of all good womē are aswell accepted of God as the prayers of our Lady.
• * 1.107

  More. Crosse. Tyndall.
• * 1.108

  More.
• * 1.109

  Tyndall.
• * 1.110

  More. Ʋow. Tyndall.
• * 1.111

  More. Martine. Tyndall.
• * 1.112

  Martine.
• * 1.113

  All false∣hode is not espyed on in one 〈◊〉〈◊〉.
• * 1.114

  More.
• * 1.115

  Tyndall.
• * 1.116

  ☜
• * 1.117

  More. Martine. Tyndall.
• * 1.118

  More. Martin.
• * 1.119

  Tyndall▪
• * 1.120

  Vn••••n.
• * 1.121

  More.
• * 1.122

  Tyndall.
• * 1.123

  How far a Christen man is bounde to suffer.
• * 1.124

  More.
• * 1.125

  Tyndall.
• * 1.126

  More.
• * 1.127

  Tyndall. More.
• * 1.128

  Tyndall.
• * 1.129

  More.
• * 1.130

  Tyndall.
• * 1.131

  More.
• * 1.132

  Tyndall.
• * 1.133

  More.
• * 1.134

  Tyndall.
• * 1.135

  More.
• * 1.136

  Tyndall.
• * 1.137

  Vnlawfull vowes are not to be obserued.
• * 1.138

  Vowes.
• * 1.139

  All vowes are to be made wyth great ad∣uisement.
• * 1.140

  We m••st vse Gods creatures for our ne∣c•…•…e.
• * 1.141

  All our ab∣stinence & chastising of our sel∣ues, is to our owne profite.
• * 1.142

  Freewi••t.
• * 1.143

  More blas∣phemeth God.
• * 1.144

  Our dedes are euill, because we lacke know ledge to re∣ferre them vnto the glory of God.
• * 1.145

  2. Cor. 4.
• * 1.146

  The deuill is the blin∣der & kepee of vs frō y^• vnderstan∣ding of gods wyll.
• * 1.147

  The deuill is the blin∣de•• and ke∣per of vs from the vnderstan∣dyng of Gods wil.
• * 1.148

  We may not be curi¦ous to search gods secretes.
• * 1.149

  A Papisti∣call opiniō.
• * 1.150

  Witte, rea∣son, & iudge¦ment goeth before will.
• * 1.151

  Faith is the gift of God & com¦meth not by free wil.
• * 1.152

  Phil. 1.
• * 1.153

  Phil. 2.
• * 1.154

  God is the first wor∣ker & bring¦ger to passe of our well doynges.
• * 1.155

  Math. 24.
• * 1.156

  The Chri∣stians seeke helpe of Christ.
• * 1.157

  O abhomi∣nable blas∣phemy.
• * 1.158

  Doct. Fer∣man.
• * 1.159

  Master do¦ctour Fer∣mon was a vertuous godly and learned mā
• * 1.160

  A true note to know hypo¦crites.
• * 1.161

  M. More 〈◊〉〈◊〉 a iuggle•• with ter∣mes.
• * 1.162

  The order of iustify∣ing.
• * 1.163

  A lyuely descriptio•• of our 〈◊〉〈◊〉∣fication.
• * 1.164

  The great mercy and kindenes of God mo∣ueth mā to repētaūce.
• * 1.165

  The right order of our iustificatiō.
• * 1.166

  1. Iohn. 4.
• * 1.167

  Faith only apprehen∣deth our iu∣stification.
• * 1.168

  what faith iustifieth.
• * 1.169

  There are diuersities of faith, and but one faith that iustifieth vs.
• * 1.170

  Workes.
• * 1.171

  Out of a liuely and iustifiyng faith sprin∣geth good workes.
• * 1.172

  Fayth a∣lone iusti∣fieth.
• * 1.173

  A simili∣tude.
• * 1.174

  More is maliciously blynde.
• * 1.175

  An ap•• and proper ex∣sample of loue.
• * 1.176

  Rom. 5.
• * 1.177

  God loued vs first, that we
• * 1.178

  should loue him againe
• * 1.179

  ☜
• * 1.180

  He that lo∣ueth God loueth hys neighbour.
• * 1.181

  Note here the mercy & goodnes of God.
• * 1.182

  Faith may be had w^t∣out loue, but it is a barreine & naked faith
• * 1.183

  Ciprian.
• * 1.184

  Martyrs that suffe∣red all a yeare long.
• * 1.185

  The de∣uils Mar∣tyrs.
• * 1.186

  We must doe good workes of loue, and not for re∣ward.
• * 1.187

  Our do∣ynges can deserue no∣thyng, but Christe hath deser∣ued for vs.
• * 1.188

  Iames. 〈◊〉〈◊〉.
• * 1.189

  Iames ••e∣proueth sel•••• ••••••tes and not a true and li∣uely sayth.
• * 1.190

  Fayth that will not woorke when opor¦tunitie ser∣ueth cā not iustifie.
• * 1.191

  How wor∣kes iustifie.
• * 1.192

  Rom. 4.
• * 1.193

  Iohn. 8.
• * 1.194

  Abrahā be∣leued gods promises & therefore was iusti∣fied.
• * 1.195

  Hee that seeth hys neighbour in necessitie & hath no compassion on him, hath no fayth.
• * 1.196

  The Pa∣pistes preach wor¦kes that are profita∣ble to them selues.
• * 1.197

  More. Dauid. Tyndall.
• * 1.198

  Psal. 51.
• * 1.199

  When we haue offen∣ded God we must re¦turne qui••k¦ly by repen¦taunce and call vpon God to heare vs for Christ our Saui∣ours sake.
• * 1.200

  Poena cul∣pa.
• * 1.201

  As we haue recea∣ued at the hād of God mercy, so must we shewe mer∣cy to our neygh∣bours.
• * 1.202

  Workes of them selues iustifie not.
• * 1.203

  He that lo∣ueth hys neighbour for Christs sake the same is righteous.
• * 1.204

  All our workes if they pro∣cede not of loue are no¦thyng.
• * 1.205

  Fayth in Christ ma∣keth our small wor∣kes accep∣table.
• * 1.206

  ☞ The righ∣teous ly∣ueth by ••aith.
• * 1.207

  Faith in Christes bloud doth onely iusti∣fie vs.
• * 1.208

  More.
• * 1.209

  Tyndall.
• * 1.210

  Iohn Bap¦tist and our Lady also were sin∣ners & loo∣ked for the redemptiō in Christ.
• * 1.211

  Chrisosto∣mus.
• * 1.212

  There was neuer any but Christ that was with∣out sinne.
• * 1.213

  1. Iohn. 1.
• * 1.214

  Workes are vnder the law.
• * 1.215

  Fayth is vnder no law.
• * 1.216

  More.
• * 1.217

  Tyndall.
• * 1.218

  More.
• * 1.219

  Tyndall.
• * 1.220

  The blinde and ••ond reasoning of More.
• * 1.221

  Luke. 22.
• * 1.222

  Iohn. 17.
• * 1.223

  The diffe∣rence be∣twene Pe∣ters fall & the fall of Iudas.
• * 1.224

  Iudas.
• * 1.225

  Iudas pe∣rished in desperatiō.
• * 1.226

  By Adam we are all made the children of the wrath of God.
• * 1.227

  Rom. 9.
• * 1.228

  God wor∣keth by di∣uers to make vs to call vpō and to trust in his mer∣cy.
• * 1.229

  Frewill.
• * 1.230

  The witte leadeth the will.
• * 1.231

  Mores wittes are captiuated.
• * 1.232

  A prety ex∣ample.
• * 1.233

  ☞
• * 1.234

  King Hen∣ry the. v.
• * 1.235

  King Hēry the 4. was an vsurper of y^e crowne
• * 1.236

  ☜
• * 1.237

  The Turk is to be re∣sisted.
• * 1.238

  The vnion of Doctors a good booke.
• * 1.239

  ☜
• * 1.240

  More.
• * 1.241

  Tyndall sweareth.
• * 1.242

  More.
• * 1.243

  Tyndall.
• * 1.244

  Eare con∣fession.
• * 1.245

  More. Purgatory
• * 1.246

  Tyndall.
• * 1.247

  More.
• * 1.248

  Clergy.
• * 1.249

  Tyndall.
• * 1.250

  Note.
• * 1.251

  More.
• * 1.252

  Tyndall.
• * 1.253

  Paule dyd excommu∣nicate, but our By∣shops do burne.