Whole Works, Tracts 1 · Tract 4 · Part 2

Whole Works · Tracts 1 · Tract 4 · Part 2

p. 279¶ The ſolutions and anſweres vntounto M. Mores firſt booke.

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

The ſecond Chapter.

Worſhipping.In the ſecond chapter, beſides that it is vntrue this vſe to hauehave bene euer ſince the tyme of the Apoſtles, he maketh many ſophiſticall reaſons about worſhipping of ſaintes, reliques, and Images, & yet declareth not w^t what maner worſhip, but iuggleth with the terme in comune, as he doth with this worde church, and this worde fayth, when the wordes hauehave diuers ſignifications: for all faithes are not one maner fayth and ſo forth, and therefore he beguileth a mans vnderſtanding. As if a man ſayd, the boyes will was good Subtile ſuggling … wordes.to hauehave geuen his father a blow, and an other woulde inferre, that a good p. 280will coulde be no ſinne, and conclude that a man might lawfully ſmite hys father. Now is good will taken in one ſence in the maior and in an other in y^• minor, to vſe ſchollers termes, & therfore the concluſion doth mocke a mās wit. Then diſputeth he, the ſeruaunt is honoured for the maſters ſake, and what is done to the poore is done to Chriſt (as the popiſhe ſhall once feele for their ſo robbing them). And the xii. Apoſtles ſhall hauehave their ſeates & ſitte and iudge with Chriſt (as ſhal all that here preach hym truely as they dyd) and Mary that powred the ointment on Chriſtes head before hys paſſion, hath her memoriall, and therefore we ought to ſet candles before Images. Firſt I aſke hym by what rule hys argument holdeth. And ſecondarily I anſwere that the true worſhipping of True worſhipping of Saintes.Saintes is their memoriall: to follow them as they did Chriſt. And that honour we geue them, and ſo do not ye papiſts, but folow the ſteppes of your father the Pope, as he doth the ſteppes of his father the deuill. And as for ſticking vp of candles, I aunſwere that God is a ſpirite, and in the ſpirit muſt be worſhipped only. Faith to his promiſes, True worſhipping of God.and louelove to his lawes, and longing for the life that is in his ſonne, are his due honour and ſeruice. All bodyly ſeruice muſt be referred vntounto our ſelues, and not vntounto the perſon of God immediatly. All outwarde thynges which we receaue of God are geuē vsus. to take our partes with thankes, and to beſtow the reſt vppon our neyghbours. For God vſeth no ſuch thynges in his owne perſon, but created thē for to gene thē vsus, that we ſhoulde thanke hym, and not to receaue them of vsus, to thanke vsus: for that were our praiſe and not his. Faſting, watching, Bodely exerciſe.wolward goyng, pilgrimage, and all bodely exerciſe muſt be referred vntounto y^t taming of the fleſhe onelyonly. For as god deliteth not in y^• taſt of meat, drinke, or in the ſight of golde or ſiluer, no more doth he in my faſt and ſuch like, that I ſhould referre them vntounto hys perſon, to do him a pleaſure withall. For God in himſelfe is as good as he can be, & hath all the delectation that he cā hauehave. And the refore to wiſh that God were better then be is, or had more pleaſure then he hath, is of a worldly imagination.

And all the ſpirites that be in heauē are in as good caſe as they can be, and hauehave all the delectation they can hauehave, and therefore to wiſhe them in better caſe or to ſtudie to do them more pleaſure then they hauehave, is fleſhly mynded popiſhnes. The pleaſure of them that be in heauen is, that we harken to god and keepe his commaundementes, They that are in heauē do chiefly deſire that we harken to God & do hys wyll.which when we do, they hauehave all the pleaſure that they can hauehave in vsus. If in this life I ſuffer hell gladly, to win my brother to folow God, how much more if I were in heauen ſhould I reioyce that he ſo did? If in thys worlde when I hauehave neede of my neighbour, by the reaſon of myne infirmities, yet I ſeke nought of him, ſaue his wealth onelyonly, what other thing ſhould I ſeke of hym, if I were in heauen, where he can do me no ſeruice, nor I vſe any pleaſure that he can do me?

THe deuill deſired to hauehave his imaginations worſhipped as God, & his popiſhe children deſire the ſame, & compell men ſo to honour them, and of their deueliſhe nature deſcribe they both God and his Saintes. And therfore All popiſhe imaginations are I dolatry.I ſay, all ſuch fleſhly imaginations, as to faſt the wenſday in the worſhip of S. Iohn or of S. Katerine, or what Saint it be, or to faſt Sayntes eues, or to go a pilgrimage vntounto their images or to offer to them, to do them pleaſure, thinkyng therby to obteyne their fauour and to make ſpecial adnocates of them, as a man would winne the fauour of an other with preſentes and giftes, and thinking that if we did it not, they would be angry, are playne Idolatry & image ſeruice, for the ſaint deliteth in no ſuch. And when thou ſtickeſt vp a candle before the image, thou Candle.mighteſt with as good reaſon make an holow bely in the image and powre in meate and drincke. For as the Saint neither eateth nor drinketh, ſo hath he no bodyly eyes to delyte in the light of a candle.

An other is this, God geueth not the promiſes that are in Chriſt for bodyly we receaue all thinges of God out father for Ieſus Chriſtes …ake hys ſonne and our onelyonly Sauiour.ſeruice, but of his mercy onelyonly, vn to his owne glorie. Yea and of the fathers goodneſſe do all naturall childrē receaue. Aſke a litle boy, who gaue him his gay coate, he aūſwereth, his father. Aſke him why, and he annſwereth, becauſe he is his father and loueth hym, and becauſe he is his ſonne. Aſke hym whether his father louelove hym, and he ſayth yea. Aſke him how he knoweth it and he ſayth, becauſe he geueth me this or that. Aſke him whether he louelove his father, he ſayth yea. Aſke him why, p. 281he ſayth, for his father loueth hym and geueth him all thing. Aſke him why he worketh, he aunſwereth, his father wil ſo hauehave it. Aſke him why his father geneth not ſuch and ſuch boyes coates to. Nay ſaith he, they be not his ſonnes their fathers muſt geue them as mynt doth me. Go now ye Popiſh bond ſeruauntes and receaue your reward for your falſe workes and robbe your brethren and raigne ouer them with violence and cruell tyranny and make thē worſhip your pillars, polaxes images and hattes. And we will receaue of the We muſt dot all thyuges of louelove.mercyfull kyndneſſe of our father and will ſerue our brethren freely, of very louelove and wilbe their ſeruauntes & ſuffer for their ſakes. And there to our good deedes whiche we do vntounto our neighbours neede, ſpryng out of our righteouſneſſe or iuſtifying, which is y^• forgeueneſſe of our ſinnes in Chriſtes bloud, & of other righteouſneſſe know we not before God. And contrarywiſe your righteouſnes or iuſtifying which ſtandeth, as your fayth doth, with all wickedneſſe, ſpringeth out of your holy workes which ye do to no man ſrely ſaue vntounto paynted poſtes.

And when he alledgeth the ſacrifices Sacrificesof the old law, I ſay they were Sacramentes and preached vntounto the people (as no doubt, our candels once were) and were no holy workes to be referred vntounto Gods perſon to obtaine hys fauour, and to iuſtifie the people, and that the people ſhould do them for the workes ſelues. And when the people had loſt the ſignifications and looked on the holyneſſe of the dedes, to be iuſtified thereby, they were image ſeruice and hateful to God and rebuked of the Prophetes, as it is to ſee throughout all the old Teſtament.

Then he iuggleth with a text of S. Paule Rom. xiiij. let eueryevery man for his Rom. 14.Rom 14part abounde, one in this Idolatrie & an other in that: when the ſenſe of the text is, let eueryevery mā be ſure of his own conſcience, that he do nothyng, except he know well and his conſcience ſerue him that it may be lawfully doue. But what care they to abuſe Gods word & to wreſt it vntounto the contrary.

And in the laſt end, to vtter his excel lent blindneſſe, he ſayth, the wiſeman Luther thinketh that if the gold were takē from the reliques, it would be geuen vntounto the poore immediatly, when he ſeeth the contrary, that they which hauehave their purſes full wil geue y^• poore (if they geue ought) either an halfe peny or in his countrey the iiij. part of a farthyng. Now I aſke M. Mores conſcience, A ſure … ken of a ſelfe fayth and … ſeruice.ſeyng they hauehave no deuotion vntounto the poore which are as Chriſtes own perſon and for whom Chriſt hath ſuffered his paſſion that we ſhould be kynd to them and whom to viſite with our almes is Gods commaundement, with what minde do they offer ſo great treaſure, to the garniſhyng of ſhrines images & reliques? It is manifeſt that they which louelove not Gods cōmaundement, can do nothing godly. Wherfore ſuch offrynges come of a falſe fayth, ſo that they thinke thē better thē workes commauaded by God and beleue to be iuſtified therby. And therfore are they but image ſeruice.

And when he ſayth, we might as well rebuke the powryng of the annoyntment A diſſerēce betwene Chriſtes naturall body, and a paynted Image.on Chriſtes head. Nay, Chriſt was thē mortall as well as we, and vſed ſuch thynges as we do, and it refreſhed his body. But and if thou woldeſt now poure ſuch on his image to do him pleaſure, I would rebuke it.

The third Chapter.

IN the third Chapter he bryngeth in miracles done at S. Steues tombe. Miracles.I aunſwere that the miracles done at Miracles were done by y^• ſain… to confirme theyr doctrine.Saintes tombes, were done for the ſame purpoſe that the miracles which they dyd when they were aliue, were done: euen to prouoke vntounto the faith of their doctrine, and not to truſt in the place or in bones or in the Saint. As Paul ſent his napkē to heale the ſicke, not that mē ſhould put truſt in his nap kin, but beieue his preachyng.

And in the old Teſtament Eliſeus Heliſens.healed Naaman the heathen mā in the water of Iordayne, not to put truſt in the water or to pray in that place, but to wonder at the power of God & to come & beleue as he alſo did. And that his bones, when he was dead, rayſed vp a dead man, was not done that mē ſhuld pray to him: for y^• was not lawfull the, by their own doctrme, neither to put theyr truſt in hys bones. For Dead bones may not be worſhypped.God to anoyde all ſuch Idolatrie, had poluted all dead bones, ſo that whoſoeuer touched a dead bone, was vncleane and all that came in his company, vntil he had waſhed him ſelfe: in ſo much that if a place were abuſed with offering vntounto Idoles, there was no better remedie then to ſcatter dead bones there, to driue the people thēce, for beyng defiled and poluted. But his boues did that miracle, to teſtifie that p. 282he was a true Prophet & to moue men vntounto the fayth of his doctrine.

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

He ſaith that pilgrimes put not truſt in the place, as Nicromancers do in Pilgrimages.their circles, and ſayth he wotteth not what, to mocke out the text of our Sauiour of praying in the ſpirite. And in the end he confoundeth him ſelfe ſaying, we reken our prayers more pleaſaunt in one place thē in an other. And that muſt be by the reaſon of the place, for God is as good in one place as in an other and alſo the man. Moreouer More reaſoneth vntowardly.where a mā pleaſeth God beſt, thether is he moſt bound to go. And ſo that imagination byndeth a mā to the place with a falſe fayth, as Nicromancers truſt in their circles.

And agayne if God had ſayd that he God is like good in eueryevery place.would more heare in one place then in an other, he had bound him ſelfe to the place. Now as God is like good eueryevery where generally ſo hath hee made his Teſtament generally, whereſoeuer myne hart moueth me & am quyet to pray vntounto hym, there to heare me like graciouſly.

And if a man lay to our charge, that Temple.God boūd them vntounto the tabernacle & after to the Temple in the old Teſtament. I ſay that he dyd it not for y^e places ſake, but for the monumentes and The people were ſpecially called to y^e Temple to behold the monumēts there, wherby they might the better learne the mighty power of God.teſtimonies, that their preached the word of god vntounto them, ſo that though the prieſts had bene negligēt to preach, yet ſhould ſuch things that there were hauehave kept the people in the remembraunce of the Teſtamēt made betwen God and them. Which cauſe and ſuch like onelyonly ſhould moue vsus to come to Church, and vntounto one place more then an other. And as lōg as I come more to one place then an other becauſe of y^e quietneſſe or that ſome thing preacheth gods word more liuely vntounto me there then in an other, the place is my ſeruaunt and I not bound to it: whiche cauſe and ſuch like taken away, I can not but put truſt in the place as Nicromancers do in their circles, and am an image ſeruer & walke after myne own imagination & not after Gods word.

And when he ſayth, we might as Paſchall Lambe.well mocke the obſeruaūce of the Paſchall Lambe. I aunſwere, Chriſt our Paſchall Lambe is offered for vsus and hath deliuered vsus as Paule ſayth. 1. Cor. v. whoſe ſigne and memoriall is 1. ….the Sacrament of his body and bloud. Moreouer we were not deliuered one of Egypt. And therefore in as much as we be ouerladen with our owne, I ſee no cauſe why we ſhould become Iewes, to obſerue their ceremonies to.

And when he ſayth holy ſtraunge geſtures. Holy ſtraunge geſtures is like anapes play.I aunſwere, for the holyneſſe I will not ſweare: but the ſtraungeneſſe I dare well auow. For eueryevery Prieſt maketh them of a ſundry maner & many more madly then the geſtures of Iack anapes. And when he ſayth that they were left from hand to hand ſence the Apoſtles time, it is vntrue. For the Apoſtles vſed the Sacramēt as Chriſt dyd, as thou mayſt ſee. 1. Cor. xj. More 1. Cor. 11.1 Cor 11ouer the Apoſtles left vsus in the light & taught vsus all the counſell of God, as Paule witneſſeth Actes. xx. and hid nothyng in ſtraunge holy geſtures and apes play the ſignifications wherof no man might vnderſtand.

And a Chriſten man is more moued to pitie ſayth he, at the ſight of y^e croſſe, then without it. If he take pitie as Engliſhmen Pitie.do, for compaſſiō, I ſay, that a Chriſten man is moued to pitie whē hee ſeeth his brother beare the croſſe. And at the ſight of the Croſſe, he that is learned in God wepeth not, with The true be holdyng of the ſigne of the croſſeignoraūt womē, as a mā doth for hys father when he is dead: but mourneth for hys ſinnes, and at the ſight of the croſſe comforteth his ſoule with the cō ſolation of him that dyed theron. But there is no ſight whether of the croſſe or ought els, that can moue you to leue your wickedneſſe, for the Teſtament of God is not written in your hartes.

And when he ſpeaketh of praying at The Church is a place of prayer.Churche who denyeth hym that men might not pray at Church or that the church ſhuld not be a place of prayer? But that a man could not pray ſaue at Church, and that my prayers were God heareth our prayer in all places.not heard as well els where, If I prayed with like feruentneſſe & ſtrong ſayth, is a falſe lye.

And whē he ſpeaketh of the preſence of God in the temple. I aunſwere, that the Prophetes teſtified, how that hee dwelt not there, & ſo doth Paule Actes Actes. 17.Acts 17xvij. & ſo doth Steuē Actes. vij. & Salomon. iij. Of the kynges. viij. And no Actes. 7.Acts 7doubt as the madde Iewes ment, he 3. Reg. 8.1 Kgs 8dwelt not there, nor as we more mad ſuppoſe alſo. But he dwelled there onelyonly in his ſignes Sacramentes, and teſtimonies which preached his woorde Ieruſalem and the tē ple is deſtroyed.vntounto the people. And finally for theyr falſe confidence in the temple, God deſtroyed p. 283it. And no doubt for our falſe fayth in viſityng the monumentes of Chriſt, therefore hath God alſo deſtroyed them and geuen the place vnderunder the infidels.

And when he ſpeaketh of the piller of fire and cloude. I anſwere. that god The piller of fire.was no otherwiſe preſent there, then in all fire and in all cloudes ſaue that he ſhewed his power there ſpecially by the reaſon of the miracle, as he doth in the eyes of the blinde whom he maketh ſee, and yet is no other wiſe preſent in thoſe eyes then in other, nor more there to be prayed to then in other. And in like maner he is no more God is preſent in all places alike.to be prayed to where he doth a miracle then where he doth none. Neither though we cā not but be in ſome place, ought we to ſeeke God in any place, ſaue onelyonly in our hartes, and that in veritie, in fayth, hope, and louelove or charitie, accordyng to the woorde of hys doctrine.

And our ſacramentes, ſignes, ceremonies, Images, reliques and monumentes ought to be had in reuerence, ſo farforth as they put vsus in mynde of Gods worde, and of the enſample of them that liued thereafter and no further.

And the place is to be ſought, and one to be preferred before an other for quietneſſe to pray, and for liuely preaching, All places are to be preferred where we may worſhip God moſt quietly.and for y^e preaching of ſuch monumentes and ſo forth. And ſo long as the people ſo vſed thē in the olde teſtament, they were acceptable & pleaſaūt to God, and God was ſayd to dwell in the temple. But when the ſignifications being loſt, the people worſhipped ſuch thinges for the things ſelues, as we now do, they were abhominable to God, and God was ſayde to be no longer in the temple.

The fourth chapter.

ANd in the fourth he ſayth, that god M. More teacheth falſe doctrine.ſetteth more by one place then an other. Which doctrine beſides that it ſhould binde vsus vntounto the place, and God thereto, and can not but make vsus hauehave confidence in the place, is yet falſe. For firſt God vntounto whoſe worde we may adde nought, hath geuen no ſuch commaundement nor made any ſuch couenaunt. Neither is Chriſt here Math. 24.Matt 24or there ſaith the ſcripture, but in our hartes is the place where God dwelleth by his owne teſtimony if his word be there.

And when he proueth it, becauſe God doth a miracle more in one place then in an other, I aunſwere, if God Miracles were not done for y^e place but for the people.will do a miracle, it requireth a place to be done in. Howbeit he doth it not for the place but for the peoples ſakes whom he would call vntounto the knowledge of his name, and not to worſhippe hym more in one place then in an other.

As the miracles done in Egipt, in the red ſea, in mount Sinay & ſo forth, were not done that men ſhould goe in pilgrimage vntounto the places to pray there, but to prouoke them vntounto the true knowledge of god, that afterward they might euer pray in y^e ſprite, wherſoeuer they were. Chriſt alſo dyd not his miracles that men ſhould pray in the places where he did them, but to ſtirre vp the people to come and heare the worde of their ſoules health. And when he bringeth the miracle of Silo, Siloe: Ioh. 4. & 9.John 4I anſwere, that the ſayd miracle, and that Chriſt ſent the blynde thether to receaue his ſight, were not done that men ſhould pray in the poole: but the ſecond miracle was ſo done to declare the obedient fayth of the blinde, and to make the miracle more knowen, and the firſt for the worde of God that was preached in the temple, to moue the Miracles done to draw y^e people to heare the worde of God.countrey about to come thether and learne to know God, and to become a liuely temple, out of which they might euer pray, and in all places. Neyther was the miracle of Lazarus done, that men ſhoulde more pray in that place then in an other, but to ſhew Chriſtes power, & to moue the people thorow wondering at the miracle to harkē vntounto Gods word and beleue it, as it is to ſee playnely.

Moreouer God ſo loueth no church, but that the pariſhe hauehave libertie to All places muſt ſerue man, a not man bound to ſerue any place.take it downe and to builde it in an other place: yea and if it be tymber to make it of ſtone, and to alter it at their pleaſure. For the places, yea and the Images muſt ſerue vsus and not God which is a ſpirite, and careth for none more thē other, nor is otherwiſe preſēt in one place thē in an other. And likewiſe is it of Saintes bones, we may remoue them whether we wyll, yea & breake all Images therto, and make new, or if they be abuſed, put them one of the way for euer, as was the braſen ſerpent, ſo that we be Lordes ouer all ſuch thinges, and they our ſeruaunts. For if the Saints were our ſeruaū …s, how much more their bones. It is the hart and not the place that worſhippeth p. 284God. The kitchen page turning the ſpit may hauehave a puce… hart to God God is worſhipped in our hartes, & not in any other place.then his maſter at church, and therfore worſhip God better in the kitchen thē his maſter at church. But when wyll M. More be able to proue that miracles done at Saintes tombes, were done that we ſhould pray vntounto the Saintes, or that miracles done by dead Saintes which a li…e neither preached Gods worde nor coulde do miracle are done of God?

God loueth none Angell in heauen better then the greateſt ſinner in earth The father …th moſt for the yoū geſt.that repenteth and beleueth in Chriſt. But contrarywiſe careth moſt for the weakeſt, and maketh all that be perfect their ſeruauntes, vntill as Paule ſaith Ephe. 4. they be growē vp in y^e knowledge Epheſ. 4.Eph 4of God into a perfect man, and into the meaſure of age of the fulneſſe of Chriſt, that is, that we know all the miſteries and ſecretes that God hath hid in Chriſt, that we be no more children wa…ering with eueryevery wynde of doctrine, thorough the ſubtiltie & wylines of men that come vponupon vsus to bring vsus into errour or beguile vsus. So far it is of that he would hauehave vsus kept downe to ſerue Images. For wyth God cānot be ſerued with bodely ſeruice.bodely ſeruice we can ſerue nothyng that is a ſpirite. And therto if it were poſſible that all the Angels of heauen coulde be mine enemies: yet would I holde me by the teſtamēt that my mer…ifull and true father hath made me in the bloud of my Sauiour, and ſo come vntounto all that is promiſed me, & Chriſt hath purchaſed for me, and geue not a ſtraw for them all.

The fift chapter.

IN the fift chapter he falleth from all he hath ſo long ſwet to proue, and beleueth, not by the reaſon of the myracles, but by the common conſent of the church and that many ſo beleue. Thys Our fayth may be grounded vponupon men.man is of a farre other complexion thē was the Prophet Elias. For he beleued a louelove as he thought, agaynſt the conſent by all likelihode of ix. or x. hū dred thouſand beleuers. And yet M. Mores church is in no other condition vnderunder the Pope, then was that church agaynſt whoſe conſent Elias beleued alone vnderunder the kinges of Sama…y.

The ſixt chapter.

IN the ſixt chapter & vntounto the xviij. he proueth almoſt nought ſaue that which neuer man denyed him, that miracles hauehave bene done. But how to know the true miracles from the falſe A… true miracles prououe vsus to fayth and truſt in God.were good to be knowen, which we ſhall this wiſe do if we take thoſe for true ſacramentes & ceremonies which preach vsus Gods woorde, euen ſo we count them true miracles onelyonly which moue vsus to harken therto.

The xvi. Chapter.

COncerning his xvi. chapter of the mayde of Ipſwiche, I anſwere, that The may be of Ipſwich.Moſes warned hys Iſraelites that falſe miracles ſhould be done to proue thē, whether their harts were ta… in y^e Lord. And euen ſo Chriſt and the Apoſtles ſhewed vsus before y^e lying miracles ſhould come to peruert the very elect if it were poſſible. And therefore we muſt hauehave a rule to know the true myracles from the falſe, or els it were impoſſible that any man ſhoulde ſcape vndeceaued and continue in the true way. And other rule then this is True miracles are done to prouoke vsus to the hearing of Gods worde, and the falſe do y^e contrary.there not: that the true are done to prouoke mē to come & harkē vntounto Gods word, and y^• falſe to cōfirme doctrine y^t is not gods word. Now it is not gods woorde it thou reade all the ſcripture thoroughout, but contrary therto, that we ſhould put ſuch truſt and confidēce in our bleſſed Lady as we do, & cleane agaynſt the teſtament that is in Chriſtes bloud. Wherfore a man neede not to feare, to pronounce that the deuyll did it to mocke vsus withall.

Neuer the later let vsus compare the The mayde of Kent.mayde of Ipſwiche and the mayde of Kent together. Firſt they ſay that the mayde of Ipſwich was poſſeſſed wyth a deuill, and the mayde of Kent wyth the holy ghoſt. And yet the tragedyes are ſo like the one to the other in all pointes, that thou couldeſt not know the holy ghoſt to be in the one and the deuill in the other by any difference of The mayde of Ipſwich … the mayde of Kēt were both falſe diſſembling ha…tes.workes. But that thou mighteſt with as good reaſon ſay that the deuill was in both, or the holy ghoſt in both, or the deuill in the maide of Kent and the holy ghoſt in the mayde of Ipſwich. For they were both in like tra…nſes, both rauiſhed from themſelues, both tormented a like, both diſfigured, like terrible ougly and gryſely in ſight, and their mouthes drawen a ſide, euē vntounto the very eares of them, both en…pyred, both preach, both tell of wonders, wil be both caryed vntounto our Lady, & are both certified by reuelation that our Lady in thoſe places and before thoſe Images ſhould deliuer them.

Now as for the mayde of Ipſwich was poſſeſſed of y^e deuill by their owne p. 285cōfeſſiō. Whēce then came that reuelation, that ſhe ſhould be holpe and all her holy preaching? If of the deuill, then was the miracle & all of the deuil. If of the holy ghoſt, then was ſhe inſpired with the holy ghoſt and had the deuill within her both at once. And in The mayd of Kent.as much as the mayd of Kent was inſpired by the holy ghoſt by their confeſſion, whence came that ſtoppyng of her throte, that rauyng, thoſe greuous panges that tormentyng, diſfiguryng, drawing of her mouth awrye and that feareful & terrible countenaunce? If of the holy ghoſt, and the why not the reuell and gamboldes of the mayd of Ipſwich alſo? and then what matter maketh it whether a man hauehave the deuill or the holy ghoſt in him. If ye ſay of the deuill, thē had ſhe likewiſe both the deuill and the holy ghoſt both at once. Moreouer thoſe poſſeſſed which Chriſt Such as were poſſeſſed with deuils fled frō Chriſt.holpe auoyded Chriſt and fled frō him, ſo that other which beleued were fame to bryng them vntounto him agaynſt their willes. For which cauſes and many moe that might be made, thou mayſt cōclude, that the deuill vexed them and preached in them, to confirmed fayned confeſſion and dome ceremonies and Sacramentes without ſignification & damnable ſectes, & ſhewed them thoſe A falſe deluſion to bryng vsus to Idolatry.reuelations. And aſſoone as they were brought before our Ladyes image, departed out of them, to delude vsus and to turne our faythes from Chriſt vntounto an old blocke. As we read in the Legend of S. Bartholomew, how the deuils S. Bartholomew.hurt men in their lynnues and aſſone as they were brought into a certain temple before an Idole, there they departed out of them and ſo beguiled the people makyng them beleue that the Idole had healed them of ſome naturall diſeaſes.

Howbeit let it be the holy ghoſt that was in the mayd of Kent. Thē I pray you what thyng woorthy of ſo great prayſe hath our Lady done? Our Lady Our Lady dyd the mayde of Kent ſmall pleaſure.hath deliuered her of the holy ghoſt & emptied her of much hygh learnyng which as a goodly Poetiſſe, ſhe vttered in Rimes. For appoſe her now of Chriſt, as Scripture teſtifieth of hym, and thou ſhalt finde her cleane without rime or reaſon. The maide was at home alſo in heauenly pleaſures, and our Lady hath deliuered her out of the ioyes of Oreſtes and brought her into Oreſtes.the miſeries of middell earth agayne.

The xvij. Chapter.

AS for Doulia, Hyperdoulia & Lattia, though he ſhew not with which of thē he worſhypped the Cardinals hat, is aunſwered vntounto him already.

The xviij. Chapter.

IN the xviij. where he would fayne Tradit…proue that the Popes Churche can not erre, he alledgeth thynges wherof he might be aſhamed, if he were not paſt ſhame, to proue that the Byſhops hauehave authoritie to lade vsus with traditiōs neither profitable for ſoule nor body. He bringeth a falſe allegorie vppon the ouerplus that the Samaritane if it were layde out, promiſed to pay when he came agayn, for the Byſhops traditions. Nay. M. More, beſides that allegories which eueryevery man may fayne at Allegory▪his pleaſure can proue nothing, Chriſt interpreteth it him ſelfe, that it betokeneth a kynde mynde & a louyng neighbour, which, ſo loued a ſtraunger, that he neuer left caryng for him, both abſent as well as preſent, vntill he were full whole and common out of all neceſſitie.

It ſignifieth that the Prelates, if they were true Apoſtles and loued vsus after the doctrine of Chriſt, would ſell their myters, croſes, plate, ſhrynes, iuels and coſtly ſhowes to ſuccour the poore and not robbe them, of all that A true expoſition of the parable of the …a…tan.was offered vntounto them, as they hauehave done: & to repare thinges fallen in decay and ruine in the common wealth, & not to begger the realmes with falſe Idolatry and imageſe…uice, that they hauehave not left them wherewith to beare the coſt of the common charges.

And moreouer when the Scribes & Phariſeis taught their owne doctrine, they ſat not vponupon Moſes ſeate, but on their owne. And therfore Chriſt (ſo far it is of that he would hauehave vsus hearken All that God hath not planted ſhalbe plucked vp by the rootes.vntounto mans doctrine) …ayd, beware of the leuen of the Scribes, Phariſeis & Saduces which is their doctrine & rebuked them for their doctrine & brake it him ſelfe and taught his Diſciples ſo to do and excuſed them, and ſayd of all traditiōs, that what ſoeuer his heauenly father had not planted, ſhould be plucked vp by the rootes. And therto all the perſecutiō that the Apoſtles had of the Iewes, was for breakyng of traditions.

Our Prelates ought to be our ſeruauntes as the Apoſtles were, to teach Byſhops ſhould be ſeruaunted and not Lordes.vsus Chriſtes doctrine, and not Lordes ouer vsus, to oppreſſe vsus with theyr owne. Peter calleth it temptyng of the p. 286holy ghoſt Actes. xv. to lade the heathē Actes. 15.Acts 15with ought aboue that which neceſſitie and brotherly louelove required. And Paul rebuketh his Corinthians for their ouer much obedience and the Galathians alſo and warneth all men to ſtand faſt and not to ſuffer them ſelues to be brought into bondage.

And when he ſayth Peter & Paule The Pope will not obey princes though God hauehave commaunded hym ſo to do.commaunded vsus, to obey our ſuperiours. That is trouth, they cōmaunded vsus to obey the temporall ſword which the Pope will not. And they commaū ded to obey the Byſhops in the doctrine of Chriſt and not in their owne. And we teach not to breake all thyngs raſhly, as M. More vntruly reporteth on vsus) whiche is to be ſene in our bookes, if men will looke vponupon them. Of traditions therfore vnderſtand generally. TraditiōsHe that may be free is a foole to be bonde. But if through wilineſſe, thou be brought into bondage: then if the tradition hurt thy ſoule & thy faith, they are to bee broken immediatly, though with the loſſe of thy lyfe. If they greue the body onelyonly, thē are they to be borne till God take them of, for breakyng the peace and vnitie.

Then how ſore maketh he Chriſtes Chriſtes burthen is eaſie and gentle.burthē. If it be ſo ſore, why is M. More ſo cruell to helpe the Byſhops to lade vsus with more? But ſurely he ſpeaketh very vndiſcretly. For Chriſt dyd not lade vsus with one ſillabe more then we were euer bound to, neither did he any thyng but interpret the law truly. And beſides that, he geueth vntounto all hys, louelove vntounto the law: which louelove maketh all thinges eaſie be borne that were before impoſſible.

And when he ſayth, ye be the ſalt of Math. 5.Matt 5the …earth that it was ſpoken for the Byſhops and Prieſtes onelyonly it is vntrue, but it was ſpoken generally vntounto all that beleue and know the truth, that they ſhould be ſalt vntounto the ignoraunt, and the perfecter vntounto the weaker, ech to other eueryevery man in his meaſure. And moreouer if it be ſpokē vntounto the Prelates onelyonly, how fortuneth it y^• ☞M. More is ſo …uſie to …ault the world i… his hygt, learnyng? And laſt of all the The ſalt of our Prelates i… vn…ery.ſalt of Prelates which is their readitions & ceremonies without ſignification is vnſauery long a go, & therfore no more worth but to be caſt out at the doores and to be troden vnderfoote.

And that he ſayth in the end that a man may hauehave a good fayth with euill liuing, I hauehave proued it a lye in an other place. Moreouer fayth, hope and louelove be iij. ſiſters y^• neuer can depart in Fayth, louelove, & charitie, ar… iij. ſiſters.this world, though in y^• world to come louelove ſhall ſwalow vp the other twoo. Neither can the one be ſtrōger or weaker then the other. But as much as I beleue, ſo much I louelove, and ſo much I hope ye and ſo much I worke.

The xix. Chapter.

IN the xix. hee proueth that praying to Saintes is good, & miracles that cōfirme it are of God or els the church ſayth he doth erre. It foloweth in dede or that the Popes Church erreth. And We muſt beleue neither to much nor yet litle.when he ſayth it is ſinne to beleue to much I ſay we had the more neede to take heede what we beleue and to ſearch Gods word the more diligently that we beleue neither to much nor to litle.

And when he ſayth God is honoured by praying to Saintes becauſe it is done for his ſake: I aunſwere, if it ſprāge not out of a falſe fayth but of the louelove we hauehave to God, then ſhould we louelove God more. And moreouer in as We are promiſed all thinges for our Sauiour Chriſtes ſake▪ & not for the Saintes.much as all our louelove to God ſpringeth put of faith, we ſhould beleue and truſt God. And then if our fayth in God were greater then our feruent deuotiō to Saintes, we ſhould praye to no Saintes at all, ſeyng we hauehave promiſes of all thinges in our Sauiour Ieſu and in the Saintes none at all.

The xxv. Chapter.

IN y^t xxv. how iuggleth he, to proue that all y^• perteyneth vntounto the faith, was not writtē, alledging Iohn in the Iohn. 21.John 21laſt, that the world could not conteine the bookes, if all ſhoulde be written. And Iohn meaneth of the miracles which Ieſus did, and not of the neceſſary pointes of the fayth.

And how bringeth he in the perpetuall virginitie of our Lady, which The virginitie of our Lady.though it be neuer ſo true, is yet none article of our fayth, to be ſaued by. But we beleue it with a ſtory fayth, becauſe we ſee no cauſe reaſonable to thinke the contrary.

And when he ſayth many miſteries Antichriſt is knowen.are yet to be opened, as the commyng of Antichriſt. Nay verely the babe is knowne well inough, and all the tokens ſpide in him, which the ſcripture deſcribeth hym by.

And when he alleageth Paules traditions to the Theſſalo. to proue hys Paules traditions were the doctrine of the Goſpelphantaſie. I hauehave anſwered Rocheſter in the obedience, that his traditions were the Goſpell that he preached.

p. 287And when he alleageth Paule to the Corin. I ſay that Paule neuer knew of this word Maſſe. Neither can any Chriſtes Supper & not Maſſe.man gather thereof any ſtraunge holy geſtures, but the playne contrary, and that there was no other vſe there then to breake the bread amōg them at ſupper as Chriſt did. And therefore he calleth it Chriſtes ſupper and not Maſſe.

There was learned y^• maner of conſecration. The conſecration.A great doubt, as though we coulde not gather of the ſcripture how to do it. And of the water that the Prieſt mingleth wyth the wyne. A great doubt alſo and a perilois caſe if it were left out. For either it was done Water mixed with the wyne.to ſlake the heate of the wine, or put to after as a ceremony, to ſignifie that as the water is chaunged into wine, ſo are we chaunged thorow ſayth as it were into Chriſt, and are one wyth him, how be it, all is to their owne ſhame, that ought ſhoulde be done or vſed among vsus Chriſten, whereof no man wiſt the meaning. For if I vnderſtand not the meaning, it helpeth me not. 1. Cor. 14. and as experience 1. Cor. 14.1 Cor 14reacheth. But if our ſhepherdes had bene as well willing to feede as to ſhere, we had needed no ſuch diſpicience, nor they to hauehave burnt ſo many as they hauehave.

And as for that he alleageth out of the Epiſtle of James for the iuſtifying of workes, I hauehave aunſwered in the Iuſtification of workes.Mammon, againſt which he can not hiſſe, and will ſpeake more in the iiij. booke.

And as for the Saboth, a great matter, Saboth.we be Lordes ouer the Saboth, & may yet chaunge it into the monday or or any other day, as we ſee neede, or may make eueryevery tenth day holy daye The Saboth day & holy dayes are made for be & not …e for thē.onelyonly if we ſee a cauſe why, we may make two eueryevery weeke, if it were expedient and one not inongh to teach y^• people. Neither was there any cauſe to chaunge it from the Saterday then to put difference betwene vsus and the Iewes, and leaſt we ſhould become ſeruanntes vntounto the day after their ſuperſtition. Neyther needed we any holyday at all, if the people myght be taught without it.

And when he aſketh by what ſcripture we know that a womā may chriſten. I anſwere if baptim be ſo neceſſary as they make it, then louelove thy Why women Baptiſe.neighbour as thy ſelfe, doth teach women to baptiſe in tyme of neede: yea and to teach, & to rule their huſbandes to, if they be beſides them ſelues.

And when he ſayth that of likelihode the laye people vnderſtoode the Goſpell of Iohn and Paules Epiſtles better then great Clarkes now. I anſwere, the more ſhame is theirs. How be it there be ij. cauſes why: the one is their diligent ſhering, and an other, Why the Prelates vnderſtand not the Scripturethey deny the iuſtifying of fayth wherof both Paule and Iohn do entreate & almoſt of nothyng els, if the ſignification of our baptim which is the lawe of God & fayth of Chriſt were expounded truely vntounto vsus, y^t ſcripture would be eaſie to all that exerciſed themſelues therin. And ſir in as much as the prelates care ſo little for the loſſe of y^t vnderſtanding of the Scripture and to teach y^• people, how happeneth it that they care ſo ſore for a balde ceremonie, which y^• ſignificatiō loſt, though Chriſt hymfelſe had inſtitute it, we coulde not obſerue without a falſe faith and without hurtyng of our ſoules?

And finally to rocke vsus a ſleepe with all, he ſayth, that he ſhall neuer ſpeede A good tale if it were long enough.well that will ſeeke in the ſcripture whether our Prelates teach vsus a true fayth, though ten preach ech contrary to other in one day. And yet Chriſt for Ye can not ſpede well if ye trye the doctrine of our Prelates by the Scriptureall his miracles ſendeth vsus to y^t ſcripture. And for all Paules miracles, the Iewes ſtudyed the ſcripture the deligenterly, to ſee whether it were as he ſayd or no. How be it he meaneth that ſuch cā not ſpeede well becauſe the prelates will burne them, except M. More helpe them, and make them forſweare Chriſt before hand.

The xxvii. chapter.

IN the xxvij. he bringeth Paule exhorting to agree and to tell all one tale in the fayth, which can not be ſaith M. More, except one beleue by the reaſō of an other. Yes verely we all beleue y^e the fire is hot, and yet not by the reaſō of an other, and that with a more ſurer knowledge then if we beleued it y^• one by the tellyng of an other. And euē ſo they that hauehave the law of God written All beleue in God that hauehave the lawe written in their hart…in their hartes, and are taught of y^t ſpirite to know ſinne and to abhorre it, and to feele the power of the reſurrection of Chriſt, beleue much ſurer then they that hauehave none other certeintie of their fayth then the Popes preachyng confirmed with ſo godly liuing.

And it is not vnknowne to M. More that the churches of late dayes and the churches now beyng hauehave determined thynges in one caſe the one contrary to the other, in ſuch wiſe that he can not p. 288deny but the one hath or doth erre: the which caſe I could ſhew hym if I ſo The Churche muſt ſhewe a reaſon of theyr doctrine.were mynded. The olde Popes, Cardinalles and Byſhops ſayd ye to the thyng that I meane, whereunto theſe that now raigne ſay nay. Now ſyr if you gather a generall counſell for the matter, the churches of Fraunce and Italy will not beleue the Churches of Spayne and Douchland, becauſe they ſo ſay: but will aſke how they proue it. Neyther will Louayne beleue Paris becauſe they ſay that they can not erre, but wyl heare firſt their probation. Alſo how ſhall we know that the olde Pope and hys Prelates erred, becauſe theſe that are now ſo ſay? When y^t olde Popes may not be beleued without Scripture.Pope liued we were as much bounde to beleue that he could not erre, as we be now that this can not: wherefore you muſt graunt me, that God muſt ſhew a myracle for the tone parte, or els they muſt bring autētike ſcripture.

Now ſyr God hath made hys laſt & euerlaſting teſtament, ſo that all is open and no more behynde then the appearyng of Chriſt againe. And becauſe he wyll not ſtirre vp eueryevery day a new prophet with a new miracle to cōfirme new doctrine or to call agayne the olde that was forgotten: therefore were all thinges neceſſary to ſaluation comprehended in ſcripture euer to endure. By which ſcripture the counſels generall Coruſailes ought to conclude eccordyng to the Scriptures.and not by open miracles, hauehave cōcluded ſuch thynges as were in them determined, as ſtories make mētion. And by the ſame fcripture we know which counſels were true & which falſe. And by the ſame ſcripture ſhall we, if any new queſtion ar…e determine it alſo. Abraham anſwered the rich man, they hauehave Moſes and the Prophets, let thē Luke. 16.Luke 16heare them, and ſayd not, they hauehave the Scribes and the Phariſeis whom they ſhould heare preachyng out of the ſeate of their owne doctrine wythout ſcripture.

And when he alleageth, he that heareth Luke. 10.Luke 10you heareth me, and if any man heare not the church take hym for an Math. 18.Matt 18heathen, concluding that we muſt beleue whoſoeuer is ſhauen in all that he affirmeth without ſcripture or myracle, I would fayne know in what figure that ſilogiſmus is made. Chriſtes diſciples taught Chriſtes doctrine confirming it with miracles, that it might be knowen for Gods and not theirs. And euen ſo muſt the Church that I wyll beleue ſhew a myracle, or bryng autentike ſcripture that is come from the Apoſtles which conſirmed it with myracles.

The xxix. Chapter.

IN the xxix. he alleageth that Chriſt ſayd not the holy ghoſt ſhall write, but ſhall teach. It is not the vſe to ſay the holy ghoſt writeth, but inſpireth y^• writer. I maruayle that he had not brought, as many of hys brethren do, Mathew in the laſt, where Chriſt cō maunded the Apoſtles to go and teach Math. ….all nations, and ſayd not write. I auſwere, that this precept louelove thy neighbour as thy ſelfe, and God aboue all The cauſe why the Apoſtles wrote the Goſpels.thyng, went wyth the Apoſtles & cō pelled them to ſeeke Gods honour in vsus, and to ſeeke all meanes to continue the fayth vntounto the worldes ende. Now the Apoſtles knew before that hereſies ſhoulde come, and therefore wrote, that it myght be a remedie againſt hereſies, as it well appeareth Iohn. xx. Where he ſayth, theſe are Iohn. 20.John 20written that ye beleue and thorow beliefe hauehave lyfe. And in the ſecond of his 1. Iohn. 2.1 John 2fyrſt Epiſtle he ſayth, theſe I write becauſe of them that deceaue you. And Paule and Peter therto warne vsus in many places. Wherfore it is manifeſt that the ſame louelove compelled them to leaue nothyng vnwritten that ſhould be neceſſarily required, and that if it were left out, ſhould hurt the ſoule.

And in the laſt chapter to make all faſt, he bringeth in the kynges grace, how he confuted Martin Luther, with this concluſion, y^e Church can not erre: The Pope and hys Cardinals erred in K. Henry the …ights caſewhere vntounto I will make none aunſwere for feare to diſpleaſe his grace, neuertheleſſe becauſe Martin could not ſoyle it, if his grace looke well vpō the matter, he ſhall finde that God hath aſſoyled it for him in a caſe of his own.

And vppon that M. More concludeth M. Mores concluſion▪his firſt booke, that what ſoeuer the Church, that is to were, the pope & his broode ſay, it is Gods worde, though it be not written nor confirmed with miracle nor yet good liuing, yea and though they ſay to day this and to morow the contrary, all is good inough and Gods word: yea and though one Pope condemne an other (ix. or x. Popes ☜arow) with all their workes for he retickes, as it is to ſee in the ſtories, yet all is right and none errour. And thus good night and good reſt, Chriſt is brought a ſlepe & layde in his graue and the doore ſealed to, and the men of armes about the graue to keepe hym downe with polaxes. For that is the ſi… p. 289reſt argument, to helpe at nede and to be rid of theſe babblyng heretikes, that The fureſt way to oppreſſe true doctrine, is to ſay the preachers fall.ſo barke at the holy ſpiritualtie with y^t Scripture, beyng thereto wretches of no repuration, neither Cardinals nor Biſhops nor yet great beneficed men, yea and without torquottes and pluralities, hauyng no hold but the very Scripture, whereunto they cleaue as burres ſo faſt that they can not bee pulied away ſaue with very ſyngyng them of.

¶ A ſure token that the Pope is Antichriſt.

ANd though vntounto all the argumēts and perſuaſions whiche he would blind vsus with, to beleue that the Pope with his ſect were the right Churche, and that God for the multitude will The Pope is … …ſt.not ſuffer them erre, we were ſo ſimple that we ſaw not the ſuttiltie of the Argumentes nor had wordes to ſol…e thē with, but our bare fayth in our hartes yet we be ſure and ſo ſure that we can therein not be dec…aued, and do both ſeele and ſee that the concluſion is falſe and the contrary true.

For firſt Peter ſayth. ij. Pet. ij. there …. Pet. 2.ſhall be falſe teachers amōg you which ſhal ſecretly bring in damnable ſectes, denying the Lord that bought them, and many ſhall folow their damnable wayes, by whom the way of truth ſhal be euill ſpoken of, and with fayned wordes they ſhall make marchaundiſe ouer you? Now ſaith Paule. Rom. iij. Rom. 3.Rom 3the law ſpeaketh vntounto thē that are vnderunder the law. And euen ſo this is ſpokē of thē that profeſſe the name of Chriſt. Now the Pope hath x. thouſand ſectes A ſwarme of ſectes ſet vp by the Pope.…ropen in, as pied in their conſciences as in their coates, ſettyng vp a thouſand maner of workes to be ſaued by, which is the denying of Chriſt. And we ſee many and all moſt all together folow their damnable wayes. And in that Peter ſayd that they ſhall rayle & blaſpheme the truth, it foloweth that there ſhalbe a litle flocke reſerued by the hād of God to teſtifie the truth vntounto them or els how could they rayle on it? And it foloweth that thoſe raylers ſhalbe the mightier part in the world, or els they durſt not do it. Now what The Pope by ſetting vp of falſe workes denieth the truth of gods word.truth in Chriſt doth not the Pope rebuke and in ſettyng vp falſe woorkes denie all together? And as for their fayued wordes, where findeſt thou in all the Scripture Purgatory, ſhrift penaunce, pardon, poena culpa, hyperdoulia and a thouſand fayned termes mo? And as for their marchaundiſe, looke whether they ſell not all Gods lawes and alſo their owne, and all ſinne and all Chriſtes merites and all that a mā The Pope ſelleth ſinne and paine & all that … be ſolde.can thinke. To one he ſelleth the faulte onelyonly and to an other the fault and the payne to, and purgeth his purſe of his money and his braynes of his wittes, and maketh him ſo beaſtly, that he can vnderſtand no godly thyng.

And Chriſt ſayth Math. xxiiij. there Math. 24▪Matt 24ſhall falſe annoynted ariſe and ſhew ſignes and wonders: that is, they ſhall ſhew miracles & ſo preuayle that, if it were poſſible, the elect ſhould be brought out of the true way. And theſe falſe annoynted, by the ſame rule of Paule and in that Chriſt ſayth alſo that they ſhall come in his name muſt be in the Church of Chriſt and of them that ſhal call thē ſelues Chriſten, and ſhall ſhew their wonders before the elect and be a ſore temptation vntounto them, to bryng thē out of the way. And y^e elect whiche … few in compariſon of them that be called and come faynedly, ſhall among that great multitude bee kepte by the mighty hand of God agaynſt all naturall poſſibilitie. So that the Church & The popiſh church are … but no ſufferes.very elert ſhall neuer be ſuch a multitude together by them ſelues without perſecution & temptatiō of their …ayth, as the great multitude vnderunder the pope is which perſecute and …t. And theſe which the Pope calleth heretikes ſhew no miracles, by their owne confeſſion, neither ought they▪ … as much as they bryng no new learnyng nor ought ſaue the Scripture which is all ready receaued & cōfirmed with miracles. Chriſt alſo promiſeth vsus nought in this world ſaue perſecution for our fayth. And the ſtories of the old Teſtament are alſo by Paulus. 1. Cor. x. our 1. Cor. 10.1 Cor 10examples. And there, though God at a time called with miracles a great multitude, The church of Chri… euer perſecuted.yet the very choſen that receaued the fayth in their harts, to put their truſt in God alone, and which endureth in temptations, were but few and euer oppreſſed of their falſe brethrē and perſecuted vntounto the death, and driuen vntounto corners.

And when Paule. ij. Theſ. ij. ſayth 2. Theſſ. ….that Antichriſtes commyng, ſhalbe by the working of Sathan with all power, ſignes and wonders of falſehead & all deceaueableneſſe for them that periſh, becauſe they cōceiued not louelove vntounto the truth, to be ſaued by, and therefore ſhall God ſend them ſtrong deluſiō p. 290or guile, to beleue lies: the text muſt alſo pertaine vntounto a multitude gathered The church of Antichriſt is the falſe church▪ and euer y^e greater numbertogether in chriſtes name, of which one part and no doubt the greater, for lacke of louelove vntounto the truth that is in Chriſt, to liue thereafter, ſhall fall into ſectes and a falſe fayth vnderunder the name of Chriſt and ſhalbe indurate and ſtabliſhed therein with falſe miracles to periſh for their vnkindneſſe. The pope firſt hath no Scripture that he dare abyde The Pope is a deueliſhe blaſphemer of God.by in the light, neither careth, but blaſphemeth that his word is truer thē the Scripture. He hath miracles with out Gods word, as all falſe Prophetes had. He hath lyes in all his Legendes in all preachynges and in all bookes. They hauehave no louelove vntounto the truth, which appeareth by their great ſinnes that they hauehave ſet vp aboue all the abhominatiō of all the heathen that euer were, and by their long continuaunce therin, not of frailtie: but of malice vntounto the truth and of obſtinate luſt & ſelfe will to ſinne. Which appeareth in two thinges: the one, that they hauehave gotten them with wiles and falſehead frō vnderunder all lawes of man and euen aboue Kyng and Emperour, that no man The Pope is aboue kyng and Emperor.ſhould conſtraine their bodies & bryng them vntounto better order, that they may ſinne frely without feare of man. And on the other ſyde, they hauehave brought Gods word a ſlepe, that it ſhould not vnquyet their conſciences, in ſo much The Pope perſecuteth the word of God.that if any mā rebuke them with that, they perſecute him immediatly & poſe hym in their falſe doctrine and make hym an hereticke and burne hym and quench it.

And Paule ſayth. ij. Timo. iij. in the later dayes there ſhal be perilous tymes. For there ſhal be men that louelove them ſelues, couetous, high mynded, S. Paule deſcribeth the Pope & his in their co…ters.proud, raylers, diſobedient to father and mother, vnthankfull, vngodly, churliſh, promiſebreakers, accuſers or pickquareles, vnlouyng, deſpiſers of the good, traytours, hedy, pu…ſed vp & that louelove luſtes more thē God, hauing an appearaunce of godlyneſſe, but denying the power therof. And by power I vnderſtand the pure faith in gods word whiche is the power and pith of all godlyneſſe and whence all that pleaſeth God ſpringeth. And this text pertaineth Gods worde is y^t power and pith of all goodnes.vntounto them that profeſſe Chriſt. And in that he ſayth hauing an appearaunce of godlyneſſe & of that foloweth in the text, of this ſort are they that enter into mens houſes and lead women captiue laden with ſinne, euer aſkyng & neuer able to atteine vntounto the truth (as our hearers of cōfeſſions do) it appeareth Confeſſion.y^t they be ſuch as wilbe holyer then other and teachers and leaders of the reſt. And looke whether there be here any ſillabe that agreeth not vntounto our ſpiritualtie in the higheſt degree. LoueLove they not them ſelues their owne LoueLove is of thēſelues.decrees and ordinaunces, theyr owne lyes and dreames & deſpiſe all lawes of God and man, regarde no man but thē onelyonly that be diſguiſed as they be? And as for their couetouſneſſe whiche Couetous.all the world is not able to ſatiſfie, tell me what it is that they make not ſerue it? in ſo much that if God puniſhe the world with an euill pocke, they immediatly paynt a blocke and call it Iob to heale the diſeaſe in ſtede of warning the people to mend their lyuyng. And as for their high mynde and pryde, ſee Hye mynded. Proude.whether they be not aboue Kings and Emperour & all the names of God, & whether any man may come to beare rule in this world except he be ſworne to them and come vp vnderunder them.

And as for their raylyng looke in their excōmunication, and ſee whether Raylers.they ſpare Kyng or Emperour or the Teſtament of God. And as for e…edience to father and mother, Nay, they Diſobedient.be immediatly vnderunder God and his holy vicare the Pope, he is their father & on hys ceremonies they muſt wayte. And as for vnthākfull, they be ſo kind, Vnthankefull.that if they hauehave receaued a thouſand pound land of a man, yet for all y^t they would not receaue one of his ofſpryng vntounto a nights harbour at his nede, for their founders ſake. And whether they be vngodly or no I reporte me vntounto Vngodly▪ Churliſhe.the parchement. And as for churliſhneſſe, ſee whether they will not hauehave their cauſes venged, though it ſhould coſt whole regions, yea and all Chriſtē dome, as ye ſhall ſee and as it hath coſt halfe Chriſtendome all ready. And as for their promiſe or trucebreakyng, ſee Promiſe breaketh.whether any appoyntement may endure for their diſpenſations, be it neuer ſo lawfull, though the Sacrament were receaued for the cōfirmatiō. And ſee whether they hauehave not brokē all the appointementes made betwene them and their founders. And ſee whether they be not accuſers and …aytours alſo Accuſ…rs.of all mē, and that ſecretly & of theyr very owne Kynges and of their owne nation. And as for their headmeſte, ſee Heady….whether they be not proue, bold and runne headlōg vntounto all miſchief, without pitie & compaſſion or caryng what p. 291miſery and deſtruction ſhould fall on other men, ſo they may hauehave theyr preſent pleaſure fulfilled. And ſee whether they louelove not theyr luſtes, that they Leuyng luſtes.will not be refrained from them either by any law of God or man. And as for Appearaunce of godlyneſſe.their apperaūce of godlyneſſe, ſee whether all be not Gods ſeruice that they fayne, and ſee whether not almoſt all conſciences be captiue thereto. And it foloweth in the text, as the ſorcerers of Egipt reſiſted Moſes, ſo reſiſted they the truth. They muſt be therfore mighty The Pope and his are mighty iugglers.iugglers. And to poynt the popiſhe wyth the finger he ſayth, men are they wyth corrupt mindes, and caſt awaies concernyng fayth, that is, they be ſo fleſhly mynded, ſo croked ſo ſtubbu…ne and ſo monſtrous ſhapen, that they cā receaue no faſhion to ſtand in any buildyng that is grounded vppon fayth: but whē y^u haſt turned them all wayes and done thy beſt to hew them and to make them frame, thou muſt be fayne to caſt them out wyth the Turkes and Iewes, to ſerue God wyth the image ſeruice of their owne falſe workes. Of ☞theſe and ſuch like textes, and of the ſimilitudes that Chriſt maketh in the Goſpell of the kyngdome of heauen it appeareth, that though the holy ghoſt be in the choſen, and teacheth them all truth in Chriſt, to put their truſt in hym, ſo that they cannot erre therein, yet whyle the worlde ſtandeth, God ſhall neuer hauehave a church that ſhal eyther perſecute or be vnperſecuted them ſelues any ſeaſon, after the faſhion of y^• Pope. But there ſhall be in the church In the Churche ſhall there be for euer, both good and euill.a fleſhly ſeede of Abraham and a ſpirituall, a Cain and an Abell, an Iſmael and an Iſaac, an Eſan and a Iacob, as I hauehave ſayd, a worker and a beleuer, a great multitude of them that be called and a ſmall flocke of them that be elect and choſen. And the fleſhly ſhall perſecute the ſpirituall, as Cain did Abel, and Iſmaell Iſaac, & ſo forth, and the great multitude ſhall perſecute y^• ſmall little flocke, and Antichriſt wil be euer the beſt chriſten man.

SO now the church of God is double, This word Church is taken ij. maner wayes.a fleſhly and a ſpirituall: the one will be and is not, the other is & may not be ſo be called, but muſt be called a Lutheran, an hereticke, and ſuch The ſpirituall Churche of God are called Lutherās and heretickes.like. Ʋnderſtand therefore, that God when he calleth a congregation vntounto hys name, ſendeth forth his meſſēgers to call generally, which meſſengers bring in a great multitude amaſed and aſtonied wyth myracles and power of the reaſōs which the preachers make, and therewyth be compelled to cōfeſſe that there is but one God of power & might aboue all, & that Chriſt is God and man, and borne of a virgine, and a thouſand other thynges. And thē the great multitude that is called and not choſen, when they hauehave gotten thys fayth common as wel to the deuils as them, & more ſtrongly perſuaded vntounto the deuils then vntounto them, then they go vntounto their owne imaginations, ſaying: we may no longer ſerue Idoles, but God that is but one. And the maner of ſeruice they fet out of their owne The fleſhly Churche ſerue God with workes of their owne.braynes and not of the worde of God, and ſerue God wyth bodely ſeruice as they did in tymes paſt their Idoles, their hartes ſeruing their owne luſtes ſtill. And one will ſerue hym in white, an other in blacke, an other in grey, & an other in pyed. And an other to do Friers. ☜God a pleaſure withall, will be ſure, that his ſhow ſhall hauehave two or three good thicke ſoles vnderunder, and wyll cut The blaſing of hypocrites.hym aboue, ſo that in ſommer whyle the weather is hot thou mayſt ſee hys bare fote, & in winter hys ſocke. They wyll be ſhorne and ſhauen and Saduces: that is to ſay, righteous, and Phariſeis, that is ſeperated in faſhions frō all other men. Yea and they wyll conſecrat thēſelues altogether vntounto God, and wyll annoint their handes, and halow them as the chalice, from al maner lay vſes: ſo that they may ſerue neither father nor mother, maiſter, Lord or Prince, for poluting thēſelues, but muſt wayte on God onelyonly, to gather vp hys rentes, tythes, offeringes, & all other duties. And all the ſacrifice that come, they cōſume in the altar of their bellies, and make Calil of it, that is, a ſacrifice that no mā may hauehave part of. Calil, is a ſacrifice that no m… may hauehave any parte therof.They beleue that there is a God: But as they can not louelove hys lawes, ſo they hauehave no power to beleue in hym. But they put their truſt and confidence in their owne workes, and by their own workes they will be ſaued, as the rich of this world, whē they ſue vntounto great men, hope with giftes and preſentes to obtayne their cauſes. Neither other ſeruing of God know they, ſaue ſuch as their eyes may ſee and their bellyes feele. And of very zeale they will be Gods vicars, and preſcribe a maner vntounto other, and after what faſhiō they ſhall ſerue God, and compell thē therto, for the auoyding of Idolatry, as thou ſeeſt in the Phariſeis.

p. 292But little flocke, as ſoone as he is The ſmall flocke of Chriſt commeth to the word and promiſes of God.perſwaded that there is a God, he rū neth not vntounto hys owne imaginatiōs, but vntounto the meſſēger that called hym, and of hym aſketh how he ſhall ſerue God. As litle Paul Act. ix. whē Chriſt had ouerthrowen him and caught him Actes. 9.Acts 9in hys net, aſked ſaying: Lord what wilt thou that I do. And as the multitude that were cōuerted Act. 2. aſked Actes. 2.Acts 2of the Apoſtles what they ſhoulde do. And the preacher ſetteth the lawe of God before them, and they offer their hartes to hauehave it written therein, conſenting that it is good and righteous.

And becauſe they hauehave runne cleane contrary vntounto that good law, they ſorrow & mourne, and becauſe alſo their bodyes and fleſh are otherwiſe diſpoſed. But the preacher comforteth them and ſheweth thē the teſtamēt of Chriſtes Chriſt onelyonly is the perfect cō forte… of the Chriſtian.bloud, how that for his ſake all y^• is done is forgeuē, and all their weaknes ſhalbe taken in worth vntil they be ſtronger, onelyonly if they repent & wyll ſubmit themſelues to be ſcholers and learne to keepe this law. And a little flocke receaueth thys teſtament in hys hart, and in it walketh & ſerueth God, in the ſpirit. And from henceforth all is Chriſt wyth hym, and Chriſt is his, & he is Chriſtes. All that he receaueth, he receaueth of Chriſt, and all that he ☞doth, he doth to Chriſt. Father, mother, maiſter, Lord and Prince, are Chriſtes vntounto hym, and as Chriſt he ſerueth them wyth all louelove. Hys wife, children, ſeruauntes and ſubiectes are Chriſt vntounto hym, and he teacheth them to ſerue Chriſt and not hymſelfe and hys luſtes. And if he receaue any good The Chriſtian mā in all thinges ſeketh …he honour of Chriſt.thyng of mā, he thāketh god in Chriſt, which moued the mans hart. And his neighbour he ſerueth as Chriſt in all hys neede, of ſuch thynges as God hath lent, becauſe that all degrees are bought as he is, with Chriſtes bloud.

And he wil not be ſaued, for ſeruing hys brethrē, neither promiſeth his brethren heauē for ſeruyng hym. But heauen, iuſtifying, forgeuenes, all gyftes The Chriſtian ſel…eth his ſaluatiō onelyonly in Chriſt.of grace, and all that is promiſed them they receaue of Chriſt and by hys merites freely. And of y^t which they hauehave receaued of Chriſt they ſerue ech other freely as one hand doth the other, ſeekyng for their ſeruice no more thē one hand doth of an other ech the others health, wealth, helpe ayde, ſuccour, & to aſſiſte one an other in the way of Chriſt. And God they ſerue in the ſpirit only, in louelove, hope, faith and dread.

When the great multitude that be A pretye … n…theſis betwen the Popes Churche & Chriſtes litle flocke.called and not choſen, Cain, Iſmaell, Eſau & carnall Iſraell that ſerue God night and day wyth bodely ſeruice and holy workes, ſuch as they were wont to ſerue their Idoles withall, beholde little flocke that they come not forth in the ſeruice of god, they rore out, where are thou? Why commeſt thou not forth and takeſt holy water? Wherfore ſaith y^• little flock. To put away thy ſinnes. Nay brethrē, god forbid that ye ſhould ſo thinke, Chriſtes bloud onelyonly waſheth away the ſinnes of all that repent and beleue. Fire, ſalt, water, bread, & ☜oyle be bodely thynges, geuen vntounto man for his neceſſitie and to helpe hys brother wyth, and God that is a ſpirit cannot be ſerued therwyth. Neyther can ſuch thynges enter into the ſoule to purge her. For Gods worde onelyonly is her purgation. No ſay they, are not ſuch thynges halowed. And ſay we not in the halowing of them that who The Popiſh church aūſwereth.ſoeuer is ſprinkled wyth the water, or eateth of the bread ſhall receaue health of ſoule and body? Sir the bleſſinges The litle flocke.promiſed vntounto Abraham for all nations are in Chriſt, and out of his bloud we muſt fet them, and his word is the bread, ſalt, & water of our ſoules. God hath geuē you no power to geue thorow your charmes ſuch vertue vntounto vnſēſible creatures, which he hath halowed himſelfe & made them all cleane (for the bodely vſe of them that beleue) thorow his word of promiſe and permiſſion and our thankes geuing. God ſayth, if thou beleue Saint Ihons goſpell thou ſhalt be ſaued, and not for y^e bearyng of it about thee with ſo many croſſes, or for the obſeruing of any ſuch obſeruaunces.

God for thy bitter paſſion rore they The Popes churchout by & by, what an hereticke is this? I tel thee that holy church neede to alleadge no ſcripture for them, for they hauehave the holy Ghoſt which inſpireth thē euer ſecretly, ſo y^t they can not erre whatſoeuer they, ſay, do, or ordayne. What wilt thou diſpiſe the bleſſed Sacramentes of holy church wherewyth God hath bene ſerued this xv. hundred yeare (ye verely this v. thouſād yeres, euen ſince Cain hetherto, and ſhall endure vntounto the worldes end, among thē that hauehave no louelove vntounto the truth to be ſaued thereby) thou art a ſtrong hereticke and worthy to be burnt. And thē he is excommunicat out of the church. If y^t little flocke feare not that bugge, then they goe ſtraight vntounto the king, p. 293And it like your grace, perilous people and ſeditious, and euen inough to deſtroy The maner o… y^t Popes cleargie.your realme, if ye ſee not to them betimes. They be ſo obſtinat & tough, that they wyll not be conuerted, and rebellious agaynſt God and the ordinaunces of hys holy church. And how much more ſhal they ſo be againſt your grace, if they encreaſe and grow to a multitude. They wyll peruert all, and ſurely make new lawes, and eyther ſubdue your grace vntounto them, or ryſe agaynſt you. And thē goeth a part of y^t little flocke to pot, and the reſt ſcatter. Little flock g…th euer to wracke.Thus hath it euer bene and ſhall euer …e, let no man therefore deceaue hymſelfe.