The Subversion of Moris' false foundation: where upon he sweteth to set fast and shove under his shameless shoris/ to underprop the popis church: Made by George joy. Rom. i Moore to become a vain liar in his own reasoning and arguments: and his foolish heart is blinded. Where he believed to have done most wisely/ there hath he showed himself a stark fool. Rom. i Moros in Greek is stultus in latin/ a fool in english. Divit Dominus: cuins invicta veritas manet ineternum▪ after that it had pleased our most merciful father in heaven of his inestimable goodness to restore us his gospel and to bring again his holy word into this realm of England by a few poor persecuted and banesshed men for the truth of God's word translating the scripture and making certain other english bokis in the neither & over parties of germany: which bokis/ inagry Mous teeth/ all his papistical synagogue resisting/ yet were they brought yn & distributed in this land. Then began the synagogue of Satan to roar & resist with fire & water/ with prisonment & persecution/ so grevousely/ so cruelly/ as never before was seen in the land/ all manner cruel kind of tormenting obtained of the secular power continiving now this. x. year: but most mercylesly & subtyly those two year & more/ while Moore was Moore was chancellor quon dam chancellor: which god for his mercy cease when his will is. Then (I say) in the days of that glorious Cardinal Thomas wolsaye began these wyked pharisays to suborn & set these for the M. Moore their pro●-toure & patron to write & wrestle for these against the truth against the lord & his anointed to defend their antichristian synagogue: More then being a full fer kover for fiche a cup to furnessh it with lies to clook & cover their wyked mischief with subtile falsehood/ & to maintain their glorious ●n godliness with his authority/ for the Cardinal deed he succeeded him in the chancellor ship. Which foxisshe ypocryte when he sa we the almighty word of god so openly laid forth in english that every lay man might see the verity & the way to his salvation though row Cristis blood \ would he have suffered these to have read it: And again/ when this cruel pharisaye considered that this vehement mighty breath of the mouth of god was like to blow down Antichrist'S kingdom now in reeling & ready to fall: which he had either for money or for the honour of his lord the Cardinal/ then taken upon himself properly to underprop: began first like one of those blind bylders his pndiscessours remembered in the psalm (which reproved rejected that head kornerd stone Criste which Psal. c. x viii closed up & made perfect all the hole work of the law & prophetis even the perfayt end and fullness of all/ in whom our sufficit saluacipn ●om. x Eph. 1. Col. 1. ij consists) Where he saw that the scripture would not frame with his devilish device/ he began (I say) to shove under this his shameless shore. That the apostles left many things unwritten which are of necessity to be believed. Which unwriten verities (as he calleth these) thapostles delivered by mouth to their successors/ and these so from hand to hand until they came to Moris church/ that is to say/ unto Moore himself/ the pope's/ cardinallis/ bishops/ peasen/ monkis & fiyers &c. and even at last unto the holy maid of kent Moris' miracle maker/ which now having the ho lie ghost (as Moore says) assistant/ cannot err. For christ so promised it these unto the worldis end/ says he. Now is Moris' church builded & thus underpropped lo that it cannot err re●le/ nor never fall. If More therefore teach us (as he doth in deed) that our sufficient saviour Criste one alone for usall enough/ is but a quarter saviour or a saviour to halves: for that we must bring with us the popis faith/ some of our merits satisfactions/ sayntismeritis/ popis pardons pilgrimagis/ burying in an observants lowly gra●e cote with such infinite polling pyl●t●e to deserve us heaven: yet must we be leave it. And why? because Moore & his church so teach us/ and Moris' church cannot err. If he teach us: That to pray to/ & to call upon god only in all our affliction & tri vulation for health & salvation is not sufficient: but that we must runto/ & calupon deed & toten postis/ or rather as they colour this idolatry/ pray thorough these to the sayutis in heaven represented by fiche idols as their selves ever aborted/ which saints also now neither know us nor hear us▪ but if they knew under what ungodly manner we abuse isaiah. lxiij. thez into the injury of Crystis glory/ they would aborte us: if (I say) Moore teach us this idolatry/ yet must we believe it: for More's church cannot err. If he teach us: That god only thorough the merits of crystisdeth by his holy ghost is not the giver of all grace salvation & goodness: but that we must receive these gifts and grace of other creatu res of their own charming: yet must we believe these: for Moris' church cannot err. If More teach us that the testament written incrystis blood & confirmed with his death & miracles/ is not yet so perfect & ratified as sufficient for our salvation: but that it wanteth certain unwriten verities of Moore his own feigning with out which we cannot be saved yet must we believe him: for Moris' church cannot err. etc. O miserable religion and wretched church that cannot be defended but with fiche lies false miracles feigned revelations & so pestilent doctrine. O Satanical synagogue which canst not be main tayned & supported but by tyranny/ persecution/ impresonment/ murder/ cruel burning & shedding of innocent blood. O wicked writer/ which canst not confirm & fortify thy false faith & falser doctrine/ unless (the written word of god forsaken/ orels perniciously perverted) thou beast constrained to i'll unto they noun unwryten deed dreams/ heathen rites/ iewisshe ceremonies even Antichrist'S own traditions. ¶ But christian reder be y● assured & certified by the firm & everlasting written word of god/ ᵗ by thy faith only in christ's blood & thorough his death only thou art saved. And that there is no salvation nor part of salvation in any other thing than in him only. For Act. iiij there is no nother name or power under the cope of heaven given among men wherein we might be saved. This thing do all the prophetis bear witness/ that who so believe in C●yste▪/ he hath forgiveness of his sins Act. x thorough his name. Where in (I pray thee) was Adam like christ after Paulis comparison Ro. u? verily in no nother thing then like as Adam only did bring yn sin/ death/ & hell: even so did christ alone bring us grace/ life/ & heaven. Paul thus setting forth these similttudes saying. That like Rom. five as by the sin of only one man/ all men become mortal: even so & much more plentu ously by only one man jesus christ/ the favour of god & remission of sins is granted us. And like as by the sin of one alone/ death reigned thorough one man Adam: even so & much more shall they which receive the boundant fauou● with the gift which is righteousness/ reign in life by only one man which is jesus christ. ¶ Again/ likewise as by the sin of one man only/ condemnation came over all men/ even so by the iustifing of only one man/ that rightwiseness which bringeth lice is brought forth upon all men. For as by only one man's disobedience/ many become sin ners: even so by that obedience of one man only many be made rightwise. So the hitherto tendeth Paulis similitude. That as Adam was that one alone by whom sin & death entered into almen: cven so was christ that one alone by whom favour/ forgiveness/ ● life came unto all men. For the wine press (says christ) I tell you have I trodden all alone/ & of all the people was there not one with Isayr. lxiij. me. It was I that trod down my enymes in my fervent wrath. That is to say/ It was I that overcame sin death & the devil by my noun strength. This was he all alone that came from Edom with his bloody clotheses \ as one alone for all\ which had so laboured & trodden the wine press. Let us therefore give him all the glory & praise alone/ let us not ascribe any part of our salvation to our dedis/ ofwhiche even the best be Isayr. xlv. xl●ij to bad either to satisfy for our sins or to de●ue heaven. It is I/ says he/ that am the rightwise god & saviour besydiss whom there is no nother. He pourged our synnesin his own person or by himself alone. Hebr. i Paul beginneth in the▪ seven. cap. to the Ebrews to prove the death of christ to be one lie a sufficient perfait & full oblation for our sins. which once done never more it needed not to be iterated nor repeated: for by only that one oblation of his body he brought to pass & fynesshed for ever his elect: And prove the that the priesthed of Aaron Heb. x. with all their dis' & sacrifices for sin/ were insufficient & unperfit/ for because it behoved them every day to be repeated & done again. But christ/ because he abideth for ever: his priesthede cannot be translated Heb. seven into any successor/ for he alone is sufficient: because he alone is able perfectly with out breach or lak to save who so come to God the father by him. ¶ And if the high bishop alone (says Heb. ix Paul) did once in the year enter into the holy place of the tabernacle made with man's hand/ with the blood of bestis for his own sins & for the sins of the people much more sufficient must christ alone be for our sins/ he being himself faultless entering that heavenly tabernacle with his own blood/ offeringup his own blessed body upon the altar of the cross for our redemption. The bishop offered every year once/ which argued imperfection and insuffici en●y: but Crystis offeraunce was only once for all & ever: which argueth perfection & sufficiency. For thorough that only one Heb. x. offerance of himself/ he obtained before God the father a perpetual purgation evermore to endure/ and remission for the sins of as many as believe in him▪ wherefore at the oblation of his body/ all other sacrifices & offeram ces for sin throughout all the world ceased: for his oblation alone was sufficient. ●ede the scriptures/ & judge (good reder) whether he be an heretic that says christ is an hole/ full & sufficient saviour/ & so giveth him all the glory & praise of our salvation/ or rather More & his church which make him but half a saviour/ dividing his glory/ some to saints merits/ some to our satisfactions/ some to our dedis/ some to popis pardons pylgrimagis: and I cannot tell how much to his own unwritten verities. But had this arrogant pharisay understood that brief covenant/ & glorious name of god whereby he revealed himself to Abram & his posterity in the. xvij. ca of Genesis where he calleth himself God almighty one alone for all sufficient/ commanding us to be pure & walk before him: that is to say/ to be faithful & direct our living according to his pleasure & preceptis given to Moses: then would he never have thus blasphemed his almighty & for all so sufficient holy name/ neither have Psal. c. lij put sich lak in him & his written will which he declared sufficiently to Moses & to the people of Israel. But who is more bold than blind bayard to embusye and smatter himself in that thing which he understand not? who is more fierce & braggisshe to sheweforth a little vain coning then those puftup papists with pride and vainglory which are without all godly knowledge destitute i Tim. vi. An answer to moris obiecci on Titum. i all good learning? ¶ Then objecteth Moore/ raging & railing upon us for attributing so much to god & so little to ourselves: saying/ lo these heretics destroy and damn all good works. But we answer such godless barkers against god/ which are become abominable & cruel enemies of his word/ disobedient and reprobated of god never to do good works that we preach and exhort almen to as many good works as ever be contained in holy scripture. And yet tell we Moore again/ that good works/ though they justify us not (for christ's blood is sufficient for this point/ our faith reching the mercy of God for christ's sake) yet aught we not/ pain of damnation to leave them undone. no more then though our legs & handis serve us not to see with all: yet aught we not therefore to cut them of & cast them away but to noresshe & hold them in their propyr placis and use. we tell him to/ that we be justified by faith only/ not for because we should not do no good works: but because we should never cease doing good works. And we set faith in the first place between us & god/ & good works between us and our neighbours/ to punesshe our rebel flesh/ to profit other/ & to be testimonies of our faith into the light & ensample of all men. Unto this same objection answerth Paul in the beginning of the vi cap. Rom. showing by those two interrogations & theffect of baptism/ that a christian man by faith hath his carnal of fectis so mortified & deed that it is impossibile for him to live & devil in sin/ saying/ we that ardeed as touching sin/ how shall we live therein? etc. where it is plain that sich a faithful christian/ though he fall & sin ne/ yet shall he not continued therein: so that sin shall not reign nor have dominion over him. Reed forth the chapter. And we affirm with Paul. That christ by Heb. ix his blood purged our consciences from deadly works/ to th'intent we should serve the living God & not cease from his service. Awake therefore you adversaries of the faith/ & repenteye in time: lest the grievous isaiah xxviij hail storm threatened you of isaiah & Jere my with so heavy heaps of mischief & burr dens/ bear you down suddenly taken away Beconuerted to christ your sufficient & hold saviour (if you can so believe him). Sweated no longer for the underproppinge of your false church under the pretence of the catholic church of christ: which was call led in th'oldold testament the stone or rock whereupon even there god builded his church in the faith of him to come: as in the new called the head kornerd stone upon whom the same building yet continueth evermore upon one spiritual fowndation/ & never upon profane pope's & carnal cardinallis/ blind bishops & proud priests monkis & friars Mat. xuj etc. It was ground upon faith in christ & his wo●de & not upon the popis faith and his traditions unworthy to be written/ It was planted in the blood of martyrs orned with love & peace & not upon tyrannous blodesheders swift unto all mischief. It was laid lo wein meekness/ ignominy/ poverty/ etc. & not exalted with pride vain glory/ riches di gnites worldly honour with all manner of vicious wealthiness. It was set upon the fowndation Eph. ij i cor. iij Ephe. iiij. of thapostles & prophetis/ says Paul/ even upon the same overmost head kornerd stone jesus christ (no nother then this foun dation no man may say) in him to be reared up to be the holy temple of God/ framed together with love/ whose outward badges & marks to be known by/ is the pure preaching & faithful layngforth of God's written word/ the dew administration of the holy sacraments as baptism & the lords supper/ the worthy frutis of repentance/ innocency of living/ constancy & patience in persecution/ glad bearing of Crystis cross & following him. These with other marks set in the ten ca of Mat. are the tokens of christ's church/ and not glittering glory/ tyranny & power/ delusions of the devil/ even Moris' holy maidens miracles of ypswych & kent. which now thanked be God/ be come to light/ markis worthy such a church as he bildeth and defendeth so falsely/ timber correspondent sich a work/ instruments apt for sich a carver/ convenient kou●rs for sich a cup. King Solomon/ the two women striving iij. Reg. iij before him for the living child/ as now hath done long the true & false church for the living word & for this name/ hour holy mocher the church/ that one oppressing her child & privily in the night/ fetching away the other woman's quick child/ her own deed left in the place under her side/ to try out the very motherly affectis & natural p●●ye/ called for his sword pretending to have divided the quick child in two/ and to give either of them each the half. but here began the very mother's very heart to bleed/ here he drewforth the very mother's very affectis/ the false mother kryinge/ let neither of us have it/ but divide it etc. And hath not Moore & his church oppressed quem ched & laboured to burn & banish the word of God & stolen it from the true mother? sa ing we be the mother the holy church/ we cannot err/ the word & the true understanding & interpretation thereof all perteyn to us. what shift and importune labours have they made falsely to condemn/ presone persecute & burn the innocent lambs and very children of the very mother the church? Again consider when this maid of Courtamsirete was espied of the true church to be a seducer wthir pernicious coum sellers & supporters averting the people from God's worship unto delusions/ lies/ & ido latrye worthy all death by God's laws/ yet hath not the very mother thirsted their blood as have done hither to the wother bloudsoupers/ but only she desyereth these to acknowledge theirsynnes/ repentance/ & labour to restore them into the very fold and flock of christ. ●o/ christian reder/ of the present Fruits of these two churches mayst y● clerelyer decernothe true church from the false then in reding all Moris' long babbling devilisshe bokis wheryn he sweteth so sore to prove himself & his bloody blind bishops with their draff to be the catholic church that cannot err. But let us now go shove a way. Moris' shores wherewith he hath so properly underpropped his church ¶ M. Moore/ to dryve us from the scripture/ as though it were for our salvation/ in sufficient/ to minish and to depress th'authority thereof to avaunce & lyftup the ungodly glory of his antichristian synagogue: is not ashamed to affirm and write: That thapostles left out certain unwritten verities necessary for our salvation. which necessary trowthes if you list to have a taste of: they be these lo/ recited in the. ccc. ix. &. ccc. x. faces of his third book called. The confutation. First our ladies perpetual virgini Moris' unwritten verities te. her assumption/ prayhge to saints/ the knowledge that the● pray for us/ holy lenten fast/ the changing of saturday into sunday/ hallowing of chalice● vestments/ paschal/ taper/ holy water: with diverse: other things: By these traditions of the ho lie spirit/ says more/ hath the church also knowledge how to consecrated/ how to say mass/ and what thing to pray for/ and to desire therein. by this we have knowledge to do reverence to the images of holy saints/ & of our saviour/ & to ctepe to his cross etc. ●o/ these necessary for our salvation unwritten verities we must fetch at more & his church that cannot err. Into the which unwritten trouthes to prove that the holy ghost did lead thapostles & that the apostles delivered them by mouth to more & his church: Moore tereth out this text of joan/ saying that the holygost should lead them into every johan. xuj More is in peril of the sin a genst the holy ghost. i joh. five truth. Note here christian reder/ the pest lent purpose & false perverting of the scripture/ which this man here useth in alleging this text: & as thou seist him pervert this text so doth he all other. And surely I cannot tell whether this man thus abuse these words of christ/ of ignorance or of a set malicious purpose wittingly to impugn the truth and so conmit that grievous irremissible sin against the holygost/ for which saint johan biddeth us not to pray. If Moore be so seen in scripture as he maketh himself/ and did read but one live before next this same text & understood it: them is it plain that he doth willingly & wittingly sin against the spirit of troth. For there is it manifest/ that these trowthes into which he promised his spirit to lead them were such as then they were to hard for them to understand and bear: himself saying/ when he came to that hard poyn● as touching the world to be comnneed and reproved of their false judgement: & to the casting forth & condemning of the prince thereof at the preaching of the gospel among the gentiles/ Anon he added saying/ As touching these things/ yet have I many things to tell you which as now you can not bear: but when that same spirit of troth come/ he shall lead you into all trowth. By this former text whereupon that at Moore allegeth dependeth (which for what intent he leaveth it out/ god knoweth): it is plain that those trowthes were sich as then thpostles for their weakness might not bear As if christ should have told them then in their faint faith & heaviness that they should have left preaching to the iwes whom they reckoned only for God's own beloved people/ & have turned to the gentiles whom they reckoned for haithen/ his enymes/ and non of his: they could not have born this truth. For even after they had receyned the holy ghost/ the best of them stayed and doubted at this point as their acts declare But as for Moris unwritten verities/ as len ton fast/ hallowing of bows/ chalices/ ve stments/ & creeping to the cross etc. I think if christ had then told them/ they could have born them well enough/ for they had born harder sayings of him & were acquainted with harder ceremones prescribed them in Moses law nothing offended at them. christ in the same sermon a little be fore told them in general/ into what truth that spirit of troth should lead them saying. He shall teach you and lead you into joan. xiv the knowledge of all things what so ever I have told you. & if More yet will press upon me with his unwritten verities affirming that those were the things which he had told them & they could not yet bear them: then do I desire him to turn over the leaf into the. xv. cap. And there shall these that christ descended more specially unto these trowthes saying: When that counforter/ teacher/ and defender shall come whom I shall send you fro my father/ even the spirit of truth which proceedeth of my father/ he shall testify of me. Now (M. More) look what difference is between this word Me/ & Him that said before in the xiv. cap. It is I that am the trowthe: you/ what & if christ himself be called omnis illa veritas/ that is to wit all that same troth into whom he promised his spirit to lead them? (verily the circumstance of the hole sermon so declareth it): and so do johan expone it i johan two Let this term universal/ Omnis therefore stand still collective in his place as much to say as shall lead you into all truth comprehended & gathered together in scripture of christ which is that most absolute & perfayt troth in whom all truth is contained: & play not the sophister therewith to distribute it so confusely to lap in your lies under y● wyd● skirtis of omnis englyshng it as you do saying. Every troth For so every man may see evidently your devellisshe drift. There is difference between All/ and every/ which both be signyfyed Exo. ix by this word Omnis. For theoghe the pestilent plague in Exo. slay all their bestis/ so that it is there written. And All the bestis of Theg●pcions were deed/ yet was it false that every one of their bestis were deed/ for the next plague following was/ that both man & best yet living were filled full of botches & sores. And when the priests & levites told king Ezechie saying. Mundavimus on ●. Par. xxix nem d●mum domini/ the● meant not every house of the lord: but all the whole temple which was the only house of the lord. Ne there is Omne malum verbum/ taken for every evil word/ but for the worst that men Mat. ● could say by them/ as you call us now he retikes sedyciouse etc. And so is Omnis ve ritas taken for that most excellent & parfait truth even christ/ full of grace & verity of whose fullness we all receive the favour of joan. i colo. i ij our heavenly father etc. whom it have pleased that all parfait fullness should verily & firmly inhabit christ & no more in figures and shadwes. He is called therefore altrowthe/ because that all men that ever were or shallbe saved must be saved only thorough the knowledge i Ti. ij. of him/ as Paul testifieth saying: he will all men to be saved whether he be Jew or gentle/ that is to say he will of them all both many to be brought unto the knowledge of this same so perfect troth christ/ as Paul expowneth himself in that place/ For all men joan. viii xvij. to be saved/ is not else but to be brought into the knowledge of christ. ¶ christ therefore said/ the holygoste shall testify of me: of me and not of my mother's assumption etc. of me & not of lenten fast/ of me & not of hallowing of chalices vestments & creeping to crosses. And as touching the perpetual virginity of our lady to be an unwritten verity/ I marvel Moore forgot this comen Proverb/ It behoveth a liar to have a good memory/ for anon as he had affirmed it to be an unwritten truth he forgot himself and goith about to prove it a written truth to \ expowninge non cognosco id est non cognoscam/ which is plain contradiction in his own words the same to be both written & unwritten as he take them. Be like more mistrust his brittle unwrytein shore/ & would yet underprop it with scripture/ proving his unwritten verities to be written to. Saint Jerome was as cunning a clerk & as well seen in scripture as more/ and would have done as much for our lady as he sigh noman now deny her perpetual virginity/ especially when Helvidius laid so sore against him for the contrary: and yet could not he prove it by scripture. And Moor's church/ this. xv. c. year so stoutly spryted/ led into every truth and true understanding of scripture yet could not espy this one scripture to for her: but M. doctor Moore that old holy upholder & protector of the papistical synagogue now at last endwed with higher learning/ and spryted with a deeper sprite / even now comen forth out of purgatory (blessed be god) hath found us out this unwritten written verity/ lo. But let Moore beware jest he be not licked up with the flame Levi. x. of his own coals with Nadab & Abiu/ for fetching them else where then at the altar of god as he commanded. which because they filled their sencers with strange coals/ were suddenly smytendowne deed/ brent with their own fire. So nigh is the vengeance of god to fall upon all men that (God's holy scripture neglect) be not afraid to bring in strange doctrine/ mennis dreams/ unwritten trouthes'/ into crystischirch as now hath more taken in hand both to sense mennis soulis with his devilish doctrine/ & to burn as many as will not believe his lies. But return we into the way. The holy ghost is called the spirit of truth in deed/ but of what troth? verily not of every truth to lead us therynto as more mynseth it: but he is the spirit only of that truth which said I am the troth: he is the spirit of this troth & of all trowthes that concern him & his doctrine/ religion/ and faith contained in the law prophetis and testaments. And into this troth containing all trowthes concerning his glory and our salvation the spirit is promised to lead the elect: you & that by no nother way then by the same way that said I am the way. Into this way to be led/ & so forth into this trowth/ prayed Psalm. lxvi the prophet saying. The lord be merciful and gracious unto us: he mo●ghe show us his face/ that his way (& not Mores wyked ways) might be known thorough out the world & his salvation among all folk. Also he prayed in another place Psalm. lxxxv saying. Lord lead me into thy way that I might walk in thy trowthe/ & not in More's unwritten verities: for all the ways of the lord are mercy & verity: but All the ways of Moore are cruel tyranny & subtle false head. All the ways of the lord are mercy & verity Psalm. twenty-five (says the prophet) unto these that seek his testaments & testimonies/ for the two testaments testisy● of him/ & not Moor's unwry ten vanites. It is a trowth that thames ebbethe & floweth: & true y● the son riseth in the east \ and that every hole body is greater than each of the singler parts there of: into the which verities even the ungodly be led by their eyes & not by the holy ghost/ no more than he needed to have led thapostles into th'assumption of our lady/ they than being present & looking upon her taken up (if she were as sumpte as I shall show you here after) It is true that one had made the book of the Suppli cation of beggars. And y● M. Mok played the proctor of purgatory creeping forth groaning out his Supplication of souls. But yet into these trouthes did not the holy ghost lead any man/ for into the troth that the Suppli cation of beggars was written & who written In the second lef it/ Moore says himself in his supplication of souls/ that the devil led him. wherefore it is not the spirit of troth that leadeth into every troth/ for there be some trouthes/ as they be unworthy the holy gostis leading/ so be there some again so apart unto our eyes & ears that they need not his ledinge: of the which kind of trouthes (& reckon not his lies) be all Moors unwritten trouthes which he sayeth be of necessity to be believed. when christ therefore repeated so oft the spirit of troth/ & had said before I am the way/ the truth & the life/ & that the spirit should testify of himself: he doth declare into what trouthes he should lead them/ even into himself & such as concern him/ the fountain/ beginning & end of all trowthes and not into such trowthes into which our eyes & senses lead us/ but into such as he is the spirit of/ the searcher/ & very teacher of. And therefore Paul speaking of the ꝑfant wisdom of god concerning the read emption of man by the death of christ/ which wisdom lay yet hid from the gentiles & fro many of the Iwes ● i cor. ij. to: so y● nother eye saw it/ nor ear hard it nor heart could think it/ & was to one fools hnes & to the other sclawnderous/ yet god at last revealed it by his spirit of truth & led the apostles in to it: which else would never have believed that the Gospel should have been preached to the gentles. And even this is one of those hard poyntiss wherefore christ said/ yet have I many things to tell you which you cannot now bear. but when that spirit of troth come/ he shall lead you into all troth. of which (I say) even this that the kingdom of christ should be enlarged & his gospel preached thorowt among all the gentiles was the chefiste as the pistles of Paul being the doctor & preacher sent unto these plainly declare & especially his pistle to the Ephesens where this place of john is expowned at large. Fo● it is the spirit that searcheth all such deep mysteries as Paul there call this troth both in his pistle to the Ephesens & also to the Corinth's sa king. God hath revealed it us by his spirit/ for the spirit ensetcheth all things even the deep mysteries of God/ ● is to wit as concerning the matter that there Paul entreteth of/ as the creation/ the fall/ & redemption of man whither he be Iwe or gentle/ by christ's death very god & man. For as noman knoweth the mind & pleasures of god but the spirit of god/ so every man searcheth them but in vain/ save only the spirit i cor. ij. of god. The spirit of troth therefore searcheth us out the mysteries & secrets of god/ which we by our own senses & corrupt nature cannot attain to/ nor comprehend in our hartis by natural reason/ neither yet any natural wit can understand. We have not received the spirit of the world/ but the spirit which is of god (says Paul) that we might know what things are given us of christ. that i Cor. i is to wit: even christ hiself the most absolute verity salvation & life▪ petual thorough high which is made of god our wisdom righteousness holiness & redemption. unto this evamgelik verity & secret wisdom of god/ looked David in the. vi. vers. of the. li. Psal. & these gifts we preach says paul/ not with words which man nis wisdom & painted eloquens teach/ but with sich words as the holy ghost reacheth layngfor th' & expowning spiritual things unto the spiritual children. Now I pray you what spiritual point is there in Mores unwritten verities/ as to hallow vestments chalices etc. what needeth here any spiritual exposici on or laying forth of so carnal & sensible ceremones? every natural witted with his comen sensis may perceive moris unwritten verities/ & see them to/ to be stark vain vanites▪ But the natural wise man perceiveth not those things that are of the spirit of God etc. ¶ But now let us see one or two of Moors unwritten verities. first as for the perpetual virginity of our lady: I never doubted thereof/ before either I knew or hard of Moor's church or hard Moor's probation expowninge non cognosco for non cog noscam/ no I never yet hard any man do ute thereof/ but yet is it not a truth neces sary for our salvation/ no more than it was necessary for Abraham's Isaakis & others elect● of the old testaments salvation which never hard thereof: And as for our lady's assumption/ it is an unwritten trowthe in Our ladies as sumption deed not contained (as more says) in holy scripture/ neither a truth concerning christ nor pertaining to our salvation. For wh ither she was assumpte or not: yet be we ne thelesse redeemed by crystis death. besides this: if she had been assumpte to heaven body & soul/ the apostles looking on/ she letinge fall among them her girdle & b●dis as Moor's church fableth/ so had they not needed the spirits searching nor leading into this truth for their own eyes should have certi ●●ed these. And to tell you the very trowth of this unwritten verity. Saint Jerome/ who me Moore & his church take for their author of this truth/ says plainly in his sermon of her assumption (if it be his) which is divided into hirlegende on the day. That she was buried in the veil of josaphat he saying her grave/ but nothing in it: but how/ what ●yme/ or of whom (saith he) her body was taken thence/ or whother it be transposed/ or weather she be risen/ we cannot tell And before he saith/ Many of us doubt whither she was assumpte together with her body or whither she went her way/ her body here left behind her. of this unwritten legend Lo/ wherein in it is dowted both of the author & verity/ sith th'author himself do●teth/ Moore & his church fetched their unwritten troth/ & would thrust it in to us am ong our articles of our faith: & with his new unwritten articles as he goth about to build us a new church/ so would he preach us a new gospel/ write us a new crede/ & set us up a ●ew & another saviour besides christ. furthermore as for praying to saints & worshis duty. vi x Mat. iiii. ping of stocks & stones/ as it is ungodliness ● plain Idolatry/ so is it no testimony of christ/ nor necessary trwthe/ but plain against God's ●orde saying. Thy lord God shalt thou worship & him only shalt thou honour & cleave to. And again. There is no man that p●ayeth & calleth to a saint but he showeth himself to believe & trust in the same Rom. x saint. Paul saying. How shall they call upon any in whom they believe not? christ is our mean & intercessor only between God Ro. viii 1. T 1. ij. 1. joan. ij our father & us/ a sufficient advocate continually with the holy ghost making intercession with sighs unspeakable before the father for us. To forbear flesh & ●te fish/ to fast lenten were not so hard points to the apostles but they could have born them at christ's mouth as well as that other Iwes did bear such & harder ceremones at Moses mouth that was but man only. To fast lent as it testifieth me not Christ/ so is it no article necessary of my faith. for if I/ or any man would so fast it/ as to believe to be saved for the deed doing/ thanwer cryst deed for us in vain. by Gal. ij. these/ judge thou his ●other unwritten vanites ¶ Yet for a more clear understanding of this text. The holy ghost shall lead you into all troth: let us tonlider what goth before & what followeth/ that we may see perfectly what truths these were \ to decerue them from More's lies. and to begin: you shall understand (christian readers) that this is Moor's pestilent pro part in alleging scriptures to furnessh his heresies. First slegth holy to snatchout ate xt of the hole sentence/ the words before & folo wing whereof the true understanding depend th'/ privily of a poison purpose left clean out▪ T have seweth he to a false gloze of his oh wn shaping/ & so a false supposition once laid \ he proceedeth to frame & fynesshe his devilish drift/ here & there in his deduction strewing his process with lordly checks tauntis/ mocks & lies/ colours of his own wont retryk. But thou shalt first note/ for the A rule to unde rstande the scripture espying out of this ungodly deceit & serpentine fraud/ & for the very truth of the text so torn & mangled: what thing the author intendeth chiefly in that process/ the▪ holepistle/ or gospel wherein thou percase redest & then look how he referreth every argument & saying to his purpose. & because the author diverteth & make eth a digression from his principal intent: some thing incidently offered to his mind: mark werhe gothforth & were he returns to his purpose: & never let the principal intent of him prefixed to which all the process tendeth go fro thy mind. observe also diligently the use of his words/ manner of speech/ & what his words signify. Than all the process so scattered gather thou together/ confer & frame every part to the end & intent that the Author purposed: And th● shalt thousese both this same conferring & framing together of these sentencis/ not only to be the light in darkness/ the exposition of all ij. Pet. i & thinfallible rule of the truth/ but also the very tried treacle against the vyrulent venom of all heretics/ that in so tering & rending out scripture/ falsely gloze/ violently wrist & blasphemously abuse the holygostis words to stablessh their heresies. As Moore would by this text of christ. when the spirit of troth shall come etc. prove & stablesshe that the apostles left aught unwritten etc. Here therefore first shalt thou restore this text into his own place again. johan. xuj. And then look where that process began/ and what christ intended in it. And to help thy labours. Begin at the. xiii. cha. Where thou shalt see that cryst considering the old passouer remembered the new/ wherein also he should bodily pass out of this world to his father/ for by his godhead he was ever present with him/ there shalt thou see what love he did bear to his dear-beloved disciples/ & the sowper ended/ what homble service he did these in flashing their feet/ & again what an unloving touch one of them should show him so that at last/ he prepared unto his purpose/ began his sermon unto them almost in the end of the cha. saying/ My sweet sons/ yet a little while am I with you. you shall also seek me/ as I told the Iwes/ but whother I go/ you may not come etc. Here they perceiving that he would depart fro them/ were full heavy, which heaviness came by the reason of their ignorance and unbelief/ for albeit they had confessed him some time before to be both God and man/ yet now when the brunt ostentation was at hand/ they were with out both knowledge & faith in him/ so little did it profit them his bodily presence/ Than did Criste to deliver them from their heaviness and to set them in a perfe it belief go forth with his sermon/ saying in the. xiv. cap. let not your hearts be thus trowbled with heaviness. If you believe in god/ you believe in me etc. For all his intent was to lead them into the belief of him both god and man even that most absolute troth. And when they hard him mind again his going away/ beearing them in hand that they knew whother he went and the way to. Thomas to declare their ignorance answered that they knew neither/ whother he went nor yet the way. And than christ said he was the way / the trowthe and the life. & at last cold them that he would send them the holy ghost/ his spirit/ the spirit of truth a counforter a defender and teacher to them in his bodily absence/ and that this spirit of troth should testify of him which called himself that trowth/ the time will not suffer to expend and to compare every part of this sermon continuing unto th'end of the xvij. cha. wherefore I leave this labour unto the c●ysten reader whom I beseech that spirit of trowth to lead by the same way that there is prefixed/ into that troth that christ there did set before their eyes \ into whom when they are led/ they are led into all truth. But briefly/ the intent of christ was to settle and to confirm them in the belief of himself ere he went his way/ and for their comfort to send them that counf●r ter teacher and defender/ eu●n his spirit of truth: which when h● should come/ he should reason rebuke and convince the world of sin/ of rightwiseness and of judgment And b●cause Moore says y●●●indal wresteth th●se word is as falsely against himself & his church/ as the devil did the scripture against Ciys●e/ saying that the world here is taken for the Iwes and paynems: I shall declare th' is word World for Moris' confusion as The w orlde christ taketh it in the cap. before/ for such ungodly whom the world favoureth and laugheth upon/ which hate his members and persecute him and his word in them/ even for Moore and his church/ the bishops & their faction/ whom there is none more vain glorious worldly and wyked. The world is here they that believe not that jesus Criste is our sufficient satisfaction/ red emption/ rightwiseness/ and that faith in him only saveth not/ that there is no nother name by whom we may be saved than jesus Crist/ but believe to be justified by works/ and i●ge falsely of god and his word whose glyteringe rightwiseness and false judgement the holy ghost here this day rebuketh/ of this sect pharisa●●cal is Moore and his church/ and are and shallbe reckoned/ resoned with/ rebuked and convineed of the Holygoste were they cry stened an. C. times. For this Gospel was written as well to rebuke us as either Iwe or paynim. He shall rebuke the world of judge meant/ for the prince of this world is even now (said christ) discerned. And even here is the principal whereof christ was mou●d to set to these words. Adhec multa hab●o que vobis dicam etc. as concerning these foresaid iij. poyntiss and especially the last/ I have yet many things said christ to tell you/ but you cannot now bear them. But when that spirit even the spirit of troth shall come/ he shall lede you into all trowth: for the understanding therefore of this last point whereupon dependeth Moor's text which he so falsely wresteth▪ you shall know that it was prophesied and figured v●ry oft that the gentiles should be called into Crystis church: and his gospel preached to all nations/ his kingdom should be dilated and enlarged unto the uttermost costs of th'earthearth: which unto that time was contained but in juda and Israel a little Cap. ij. &. xlij. Psal. ij. angle of the world/ of this prophecy read isaiah and the Psalms. Ask of me (said the father to christ) and I shall give thee/ the gentiles for thy heretag●. you shall also consider the corrupt judgement of the Iwes in this cause/ believing that they only were God's people/ that god only was their god & not the god of the gentylis to/ they re●ened and judged the gentiles/ & do yet as we do them/ godless swine and heathen how ●dis: In so much that they judged his gospel never to be preached among us/ and of this opinion were even the best of the apostles/ and that after the holygost was comen/ & some of them stoke so sore to their ceremones of the law/ as circuncision etc. that they thought after that the gentiles were called to the gospel/ yet could they not be saved unless they had been circuncysed to. Also after Act. x the Peter was monesshed by a vision that he should not doubt to preach the gospel to the gentiles and receive Cornelius with his family that were gentilis/ and baptise them/ yet to see what both he and Paul suffered of the Iwes Act. xi. &. xxij for preaching the gospel to the gentiles/ you may know how corrupt their judgement was As concerning this matter therefore christ said I have many things to tell you which you cannot now bear etc. It was now I ensure you an hard point for them to have believed that they their self should preach the gospel to the gentiles and forsake their own nation the Iwes: unto whom christ had said Mat. x warning them before/ when he sent th' 'em to preach/ that they should not come among the gentylis etc. For to receive this truth and to preach the gospel into among the gentylis/ it required a great gift and an high spirit/ even the conversion of Paul & his fervent spirit and labours above all that other apostles. And then compare these hercules' labours of Paul/ and of the other apostles in this cause/ unto Moris' unwritten vanities/ as hallowing of vestmentis/ chalices and creeping to the cross: and read Paulis pistles and especially add Ephesios' (as light as More maketh it) and consider how sore he sweteth and laboureth this hard trowthe. Now for the declaration of the words of the text/ where standeth this wo●de I● dicium which commonly signifieth judgement judgement and discretion/ how be it because one thing followeth of another as at the contrary judgement of diverse rulers there followeth mutations and changes in arcalme/ it is a comen saying. New lords new laws and so new iugementis/ therefore judgement may joan. ix be englesshed some time mutation and change/ as christ said. Into judgement am I come into this world/ that they that see not should s●/ and they that see should be blind. That is/ I am come to make a change. It was a mer〈…〉ouse change/ ● the blind born should see and the quick eyed pharisayes so well learned joan. xii should be made stark blind. Also. Now said C●yste is the judgement of this world/ that is to wit this world shallbe now changed. Why so? for the prince thereof shallbe cast forth/ that is the devil shallbe cast forth and Cr yste shall come yn. I saw (said christ) Satan ●uc. x falling down from heaven like a lightening / at whose fall christ was exalted unto the kingdom over all this world: for a stronger armed hath met with him and overcome him etc. Now you see the change of these princes/ whereof followeth the change of this world. Under Satan the gentiles worshipped stocks and stones/ and the Iwes stood upon their works: under christ we worship god the father in spirit that is to say in verity: and hope for salvation for our faith in christ that same verity. But whereby came this alteration and so gracious a change? verily thorough the preaching of the gospel of the kingdom/ that is thorough the preaching of christ. isaiah thus prophesying. cap. xlij I shall enrich him with my spirit and he shall preach judgement unto the gentylis/ that is to say my gospel of the kingdom of heaven: at whose preaching the world shall be altered and changed into a better state: and they shall discern and judge this change to be godly: for the prince of this world shallbe casteforthe and discerned to be a contrary prince unto christ/ and that by the word that trieth all things. And now because Moore will say that this matter and judgement pertained to the Iwes only and not to us although we be gentylis / but of another world than it was then. He shall know/ that with in this. xii. year there hath been a great alteration and yet continued the and shallbe yet at greater mutation than we look fore: which mutation be ga●e and continueth at the preaching of the pure gospel and translating of it into all lan guegis. by this word of god now reuyu●d and spread so broad/ we judge and discern the pope the prince of this world● (for he is more carnal and worldly than the world itself) to be the very antichrist/ and we see him now with More and their faction in casting forth/ and that by the mighty word of god: and they shallbe slain with the breath of God's mouth. But the world whose prince the pope and his sect are/ of whom Moore is yet one/ judge that the gospel that thus altereth this world is heresy/ and the cause of sedition: and Anticrist and his faction/ to be the church of god/ and the very poor church of the elect whom they burn to be herityques: But awake you Antichrist'S out of your wickedness. For the holygoste is now comen with his word wr yten to dispute to reason to reckon with you to rebuke and convince you for this perverse judgement. For it is Anticryst I tell▪ you and not the head of Crystis church/ even the pope the prince of this world now espied the by God's word and shallbe cast forth of his kingdom shortly. ¶ Now let us see what followeth Moor's text/ that if by that circumstance yet we may gather more light/ in to these truths. It followeth for he shall not speak of himself/ but he shall speak whatso ever he hath hard and tell you the things to come The father had spoken to the world by Heb. i the father's Moses and prophetis whose words were written/ the holy ghost had heard them and now should speak them/ christ also had spoken them but yet were they not understanden/ the gospel should be preached among the gentiles after crystiss ascension/ this the spirit should teach them/ and so he should glorify me said christ/ and not any other creature/ as Moore would have bows bells water and ashes hallowed & glorified by leding into these trouthes: for he shall r●ceyue of my word & teach it you. where christ therefore left in teaching his disciples even at those so hard points that they could not yet bear them/ there began the holy ghost with them again after Christ's ascension. But first because cryst said he would be fro them a little while and then come again as after his resurrection: sith he was so diligent & loving a Master continually applying his scholars whom he had now taken in hand to teach/ yet left yn ignorance as touching those hard poyntiss which they could not then bear before hi● death/ taking them for the and preparing them into the school of the holy ghost: let us see what communicaci on he had with them and what doctrine he taught them. Although I know that More here seweth to another tail/ for thus all legeth he the text/ saying when the spirit of troth shall come/ he shall lead you into every troth (Every trowth saith more and not all troth/ so fain would he here lappyn his lies to) And put you in side. cc. viii. of Moor's book remembrance of all that I myself have or would say unto you etc. Which is not there following that text/ but Moore patcheth it to of his own because he would deduce a false deduction of a false supposition/ for than deduceth he thus saying. And sith he said not the holy ghost shall writ unto you all things nor shall write you all truth/ but shall lead you into all truth/ we deduce thereupon that the belief where into the spirit of god leadeth us and planteth it in our heart is as good and as sure to salvation without any writing at all/ as if it were written/ This is Moor's wise deduction/ Lo. The holygost led them into all truth/ ergo all those trouthes be not written/ cryst said not the holy ghost shall write them/ ergo they were neither written in the old nor yet afterward in the new testament. like argumentis More maketh in other places: God promised to write his law in their hartis/ ergo the law was not written in books. what a blind Pha●ysaye is this? But turn we again into the way. ¶ christ after his resurrection/ notwithstanding so many lessons and warnings before had of his spiritual kingdom & redemption to be spread into among the Iwes and gentylis both: yet finding his disciples in their old doubtful weakness & ignorance/ and hardness of belief/ that is to wit/ even in the same state where he left them when he said/ As concerning these things/ yet have I many things mother to tell you which you cannot now bear etc. rebuked them saying/ O fools and dull hearted to believe juc. xixiij. all those things (meaning the verities and trouthes which he would have then taught them before) which the prophets have spoken of me. Here appeareth it plainly that those trouthes/ that christ there meant into which the spirit should lead them/ and Moore maketh them unwritten verities/ should be such as were written in the prophetis: So that this text The holy ghost shall lead you into all trouthes/ is as much to say/ as into all trouthes written of christ before in the law prophetis and Psalmis. This is the undoubted troth of the text. For Cryst the same day aperinge unto his disciples/ and beginning at the same lesson The last ca of Luke where he left with them before his death said. These are the words which I spoke unto you when I was yet with you: that it should be necessary all things written in the law of Moses/ prophetis and psalms to be fulfulled of me/ of me saith he/ and not of any other. And here as joan says joan. xx / he breathinge upon them saying take the holygoste/ they received the first fruits and foretaste of the spirit with the truths by a little & little to be led into them as he once had promised them/ but after their capacity and weakness he here like a wise master took them ever forth from under the ceremones and letter of Moses preparing them to the spirit & troth of the gospel, than (says Luke) opened he their hartis & mids that they might understand the scriptures (the scriptures says Luke & not Moris unwritten verities) & said to them. Thus & thus is it written (& not thus said I without writing) Now mark well christian reder that at folouth & thou shalt see all the truths that the holygost lead them into. It behoved cryst (says he) to suffer/ & to rise from death the third day/ & repentance & remission of sins to be preached under his name into among all the gentiles. Now confer these words to those so briefly knit up. johan. xuj. after which he said: as concerning these yet have I many things to tell you etc. for albeit \ it was hard for their weakness to bear the form of our redemption by his death & resurrection & the calling in of the gentiles into his church: yet was this point than so strange/ that yet for all this lesson to \ it could not sink into their hartis. & this preaching said he shall be begin at Jerusalem. Yourselves shallbe the witnesses of these words/ that is/ yourselves shall preach them. If all this will not yet satisfy more resunsanery mouth: we will go farther even to Wytsonday where the holygost & that promise' was fully performed & the verities lyk as here expressed: wherinto they were led▪ where as soon as they were enspyred & set a fire with the spirit and led into these trouthes: they could not long hold their tongues but prechtl them by & by even as the spirit led them into them all: And now are we in the sueres● way to try out this matter and in another manner deduction than Moore deduceth us. And first note/ that christ having respect unto their imbe●ilite and weakness to Act. i bear these trouthes and to profess them openly: and also putting them in remembe tance of their own infirmity said. you shall receive strength/ after y● the holy ghost come into you/ and you shall preach me not only in isaiah. xlix. jerusalem/ but also in all judea Samaria/ you and even unto the uttermost coostes of y●●●the. by which he meant among the gentiles. Now turn we over the leaf to thee. n. ca Act. ●ij. iiij. u etc of the Acts of the Apostlis/ and there shall we seplainly how all this said before with their sermons to thorough the acts/ and the pistles of Paul agree together/ one place evermore confirming and declaring another. For there did Peter with the. xi. as soon as the spirit had led them into these trouthes \ stand up in jerusalem (for it was prophesied and told them before that there they should begin to preach these verities) and first/ the false opinion of the I●●● believing the disciples to have been drunken/ taken away/ he told them constantly/ preaching even as christ had taught them before immediately after ●is resurrection/ when they were yet full w●ke. Art. i●. Luke. xxiv. That this same man whom they had put to death was jesus christ/ semite from god the father: and given them to win them with doctrine and miracles/ whom by the firm decree and fore knowledge of the father so betrayed and delivered up/ when you had received at the hands of the ungodly/ you ●●ucyfyed and slew: whom god the father loosed fro the bondis of death and stirred up again etc. Now (good christian reder) read all the process and communication that christ had with these his disciples before he sand. yet have I many things as touching these points Luke. xxii●j. etc. Into which the holy ghost shall lead you when he come/ and compare them unto the verities that Cryst opened them as soon as he was risen/ and proved it them by scriptures and especially in the Psalms: And then look here now in this sermon following whose substance Luke reciteth/ and consider whither these be not the same trouthes/ you and that sufficient trouthes whom whoso receive and believe as the end and conclusion of the sermon testifieth plainly/ are saved. Look and if all these trouthes be not plent● ously and constantly confirmed with the scriptures? They here affirmed his ascension b● scriptures/ and also to sit on his father's ●● ghthande/ you and even here said they in the first heat of the spirit. That this promise of christ was made both to the Iwes/ to their children/ and to all that are a far to by which words taken of the prophet Isay▪ Paul describe the gentiles. They preached Eph. ij. now constantly that this same was that seed and fruit of David so oft prom ysed in the law and prophetis/ and that now he thus exalted by the right-hand of the father/ the promise of the holy ghost obtained of him/ he hath powered forth even this that you now see and here/ Note these last words well/ se and here. what saw they? what hard they else but the verities in to which he promised the spirit to lead th' 'em/ of which the first is. That this man jesus of Nazareth was given them of the father/ this verity was written in the prophetis/ and christ told them to that he was come from the father/ secondarily Peter and the. xi. preached them here that he wrought his wonders and miracles amon goe them by the pour of the father/ and that the father wrought them by him. thirdly that by the decreed counsel and fore knowledge of his father he was so betrayed delivered into their handis/ crucified and killed by the handis of the wyked. fourthly god stirred him up again loosed from the sorrows of death sith it was impossible for him to be held any longer of death. These verities Peter proveth by the Psalms as Christ had before interpreted them to him and his fellows Luke the last ca and here now the holy ghost had perfectly led them into th' 'em. So that now the Iwes were persuaded him to be the very son of god the faith/ and both god and man. And where More saith in his dialogue and also in this his las●e new book the. ccxl. side. That Peter did forbear in this sermon to call christ God/ lest it should have hindered the faith in that audience. Every man may here see how ignorant he is in scriptures/ and what an herysye he would pick out of so play ne a place where Peter his principal purpose was to prove christ that very Messiah/ god and man/ even the son of god. Fo● were there not about. iij. thousand converted to the faith at that sermon? and of what faith would More there make them if they believed not that christ was god? If Peter dirste not preach it/ but left this principal article out/ how then believed they it? In deed Moore goeth about to make him no god \ and that can I prove him plainly if he will stand to his writing. But christian reder thou shalt know that Peter's purpo see with all the. ●i. was principally to prove him both god and man/ contrary to Moris' heresy/ Peter alleged the Psalms saying. Non davis sanctum tuum etc. That is/ thou shalt not suffer thy holyone to be corrupted in the earth. For when they hard this word holyone/ they believed that he was god: for it was the name appropryed unto god in the law and prophetis/ & they were well acquainted with that name: the prophetis and law calling god evermore the holy one of Israel/ that is he that maketh holy Israel/ which they knowledged to be their god only/ unto which name Gabriel looked answering our lady/ saying. That holy one which is born of the shallbe called the son of god. Luc. i And Peter here called him the lord/ which name the Iwes take for god only. And alleged also the same psalm whereby christ himself▪ confounded the pharisayes. Mat. xxij previnge himself to be very god. Here may you see what a business it is to have to do with these heretics that deny christ to be god and so belie Peter saying that he forebore to call him god/ because he says i would have hindered the faith/ in that audience. What audience/ I pray you were they? were they notsiche as god had choose? were they not his sheep that should hear his voice? should the chief article then of their faith that christ is god/ offend his flock? He call led him first of all man: saying this man jesus etc. what than? ergo he forbore to call him god? Peter first declared him to have died which his godhead suffered not but his manhood only. and this declared/ he proved him to be god also. But Moore doth as he is wont/ snatch and tear out a wo●de of the hole text and so run away with it to prove his devilleshe purpose/ to blind the people/ neither considering what followeth nor what goth before/ no● yet will he suffer any lay man to see his falsehood no● other men's answers. The fift verity that they preached/ was that this same holy one christ both God and man was the sede of David so often promised in the law and prophetis. And here they removed a way by scriptures that opinion of the Iwes wh erby they wrested the scriptures to be unde rstanden of the Prophet David/ and decla ring his exaltation by the right-hand of god into another manner of kingdom than ever David or Solomon had (as the Iwes yet dream and wait for) brought in at last this other truth: that he had obtained th' 'em of his father by his death the promise of the holygost now fulfil the whom (said Peter) he hath ed forth upon us even this thing that you now/ both se and hear/ to here is a taste of those trwthes into which the holygost led them/ far unlike Moors unwritten dreams/ And here is christ proved also to be very god in that/ he says the holygoste proceedeth of him. But let us hear out all Peter's sermon how he conclude the saying. Wherefore all the house of Israel might know for a su●●te that god hath made this same jesus whom you have crucified lord and anointed/ that is to say the anointed lord and king over all/ both Iwes and gentiles. And here may you see how this sermon tended into christ as very god in whom all trouthes were contained necessary for there's and our saluaci on. Now confer this ledinge into all these trouthes unto the promise where he said the spirit shall testify of me etc. of me said he and not of my mother neither yet of lent fast/ hallowing of vestementis etc. and crepinge to the cross. That is to say/ you led into the knowledge of me by the spirit/ ●hal testify and preach me/ as now may every man see in the performing of christ's promise. Than afterward the sermon done/ the hartis of the Iwes were pricked in them selves and they said to Peter and to his fellows. what shall me do you men our brethren? Repent you (said Peter) and be baptised etc. which is even the same that christ taught them before to preach/ the first frutis of the holygoste tasted/ Luke the last. Lo here are all truths necessary to be believed and repentance preached in one sermon/ all confirmed with the scriptures/ this gospel they preached all with one mouth: and did write it again & again & declare it in every pistle and sermon unto both Iwes & gentiles/ for as they all professed one lord/ one faith/ one baptism/ so preached they all one gospel written before in the law prophetis and psalms. Reed all the sermons of thapostles thorough the Acts and especially saint Steuens sermon in the seven and Paulis in the xiii ca and y● shalt see how they preached nothing with out the authority alleged of the scriptures. For it was prophesied in the Psalms that the Iwes own table that is to say their own scriptures should be their own trap and confusion: of the which table said David in Ps. xxij the person of us. The lord feedeth▪ me/ where fore I can want nothing. Even here lo/ is the sufficiency and perfitfulnes of the scripture proved against Moore/ for David here compareth the scripture to a plenteous suffi cient paslure unto the which Paul looked. i Cor. iij. when he said. I nouresshed you up with milk as young infants in christ/ & not with fast meet/ for you might not yet bear it. Thou haste spread me a table said David in the presence of my adversaries meaning the scripture where standeth forth meat for a● manner men's mouths/ no nother wise t●an that Manna in wilderness fallen from heaven Ex. xxi satisfied every man sufficiently and savoured what so ever he would eat. christ himself recited the scriptures for the confirmation of his sermons. He expowned them/ and would not have the Iwes to believe him with out their testimony/ Paul almost writeth nothing but the scriptures and expownerh them. And shall we believe Moore with his bishops at their bore words? If they would challenge and adscrybe to their self this privilege and honour above christ and his apostles/ so declare they themself to be that same son of perdition that sitteth in the temple of God looking for an honour even to be born up with sich a worship/ as cryst himself never looked fore. Sed spirituoris sui interficiet eum dominus. But the lord shall slay him with the breath of his mouth. AMEN. i cor. xi Moris' second shore. ¶ another text Moore allegeth for th' is his heresy: taken out of Paul. Cetera cum venero ipse disponam/ as for other things I shall set in ordyr when I come. Which things Paul might have written to them as he did/ and yet come never at them more/ or if he had come/ yet might he have set things in o●dyr without any preaching/ or if he had preached/ yet might he have preached the same gospel which he had commanded them before which he preached unto all the gentiles and confirmed it by the testimony Act. xviij of scriptures. But the very truth (christian reder) is this: Paul was among the Corin these a year and. vi. months/ ere he written them these words. Cetera cum venero etc. And what gospel he preached them y● while for their conversion and salvation/ he of firmethe. 1. Corint ij. saying. brethren. when I came unto you/ I came not with high eloquence of speech reasoning my matter with man's wisdom when I preached you the testimony of God (mar●e well this/ the testimony of God. which is the scripture that testify and preach god) For I professed myself than being with you nothing else to know but I●sus christ & that he was crucified. And again/ thus w●yteth he. brethren I put you in mine i cor. xv the of my gospel that I preached you which you received/ in which you stand/ by which you are saved etc. where it is plain by the woe rdis following/ that his gospel is the very same that christ taught ●●s disciples at his departing and ag●ne after his resurrecci on/ even the very same into which as into all truth the holy ghost led them. For as th●● were all instruct and led of one spirit/ so agreed the● all upon one Gospel one truth even christ the very fountain of all truth to b● preached for the salvation both of the I●●es and gentles. And this gospel (says Paul in the samecha.) was written i cor. rv ●om. i long ● fore in the scriptures/ and promysed in the scriptures by the prophetis Also Paul considering that it was no less labour to defend his flock/ then to beget them (sith so many false prophetis creptyn after him to seduce them) he did write them his Pistles/ not to teach them any other faith than they had first received by his preaching: but to confirm them in the same and to defend them from the false proph●tis doctrine/ saying I write these things unto you to moneshe you as my dear children: for have you never so many i cor. iiij teachers/ yet have you not many fathers: for it was I that begote you in christ by the gospel. And as for the matters that Paul said he would dispose and o●dir at his coming: If you begin and read the Pistol till you come to this place/ you shall see what conten sion and disorder/ what was out of frame among them/ and how there Paul wrote unto them these things to be redressed by express scripture orels by the rules left in scripture/ that is to wit by faith and love/ and at last he coming unto a great disorder and faw●e/ in eating the lords sowper/ which when he had rebuked/ and showed them the very use thereof to be eaten in the memorial/ and remembrance of his death/ he added therto\ in the later end of the cap. as for other things (concerning this sowper says Jerome) I shall set in ordyr when I come. Now to set in ordyr is not here to preach them necessary trwthes for their salvation as More fayvethe: For these had he preached and written them long and oft before all that year and an half/ preaching with them his Gospel/ of which he writeth in the. xv. cap. thus which Gospel you received/ and yet abide still in it/ by which you have your salvation. where it is play●/ that this Gospel written was suffcient for their salvation/ and it is not true that every necessary truth for our salvation should not be contained in the scripture. And much more aught Moore to be ashamed/ if he were not passed shame so falsely to allege and to wrest this scripture for his purpose. For after this/ Paul written them his second Pistol/ where in the first cap. he excuseth himself with many words that he can not come to them as he promised in the first Pistol wherefore/ as forsiche things which he partly promised to set in ordyr/ he he●e writeth them/ as the reconciling of the Corinthean that h●d married his stepmother/ whom ●e i● the. u ●a. of his first● Pistol commanded to be taken out of the congregation/ with many other things/ as every diligent reder of the. ij. Pistol may clearly perceive. But here by ●●aye of communication I would ask M. More when Paul came again to the Corinth's to preach them these other necessary trouthes/ contained in this word. Cetera etc. For I will deny that ever Paul came there after by the way of communication. And if he came not there/ then preached he not them. And because he could not come according unto his promise he written them this second Pistol to comfort to confirm and to defend them/ ag●nste those false preachers/ that went about to seduce them and to destroy that he had mylded/ where yn as every reder may see he disposed and ordered perfectly by his writing allthings that were amiss among them. If so necessary trouthes were contained in this text. Cetera cum venero etc. as Moore faynethe/ think you that so loving an herd man so tendering his flock would have left them out? Namely when he writeth again so long a Pistol wherein he occupieth his pen sometime in things which he said himself it needed not greatly to have written them/ and occu piethe some part thereof with greeting is from other men/ would he (think you) have put yn these not necessary for there salvation & left out things so necessary for it? Also read the. xuj. chap. of the first pistle/ and thou shalt see him self partly express those other certain things which he would ordyr at his coming \ where he remembreth a collect to be disoosed among the pure saints and faithful. where he says plainly. That as for now/ though I come by you yet will I not see you. Sigh Paul then so faithful an overseer cared so much for their salvation/ knowing that they yet wanted trouthes necessary for it/ came so nigh and turned not in/ saying that th●i should be damned if they believed not these trowthes/ who would think that he had yet certain necessary truths contained in these words. Cetera etc. but would have come yn and preached them? Think you that sith he could not come himself but sent th' 'em this Pistol that he would have left oute these necessary trowthes? Misconstre not therefore Paul nor holy scripture/ and specially this text/ As for other things I shall dispose etc. which he spoke of ●twarde ●sages rites and comely ordyr in the church and congregation of god that it should be so well and comely disposed and ordered that neither their enymes nor the Iwes co ude find any fault at their religion. ●●he third text which he wresteth Moris' third shore and wryeth for his vngra●iouse heresy/ is in the last line and last chap. of johan saying. ● her a● also yet many other things which jesus did/ which if every one were written/ I think the world could not contain the books. Here Moore noumberth his unwritten verities among these so many other things which christ did/ orels this text could make nothing for him. but thou knowest well that Moris unwritten verities. that our lady was assumpte body and soul praying to postis sto●●s and say ●tes/ hallowing of vestmentis chalices bo his b●ll●s bows and creeping to the cross these did christ never/ except Moore had some reuclation/ with his holy maid of kente/ by saint johan telling them that these were the things that christ did and be not written. But had Moore turned bake over the leaf/ in to the last end of the Chapter before/ he should have seen johan to have declared himself/ saying. Many other miracles did christ in the sight of his Disciples which are not written in this book/ but these are written as sufficient for your belief/ that jesus christ is the so●ne of god and that the believers of this/ might have life everlasting by his name. Here mayst y● se that saint joan was better learned then Moore and known what miracles and what doctrine was necessary for our salvation/ and omitted nothing of either of the in his Gospel: but written us a sufficient and perfect Gospel for our salvation and did knyt●p that some of our salvation in these few words as he doth often time before especially in the. iij. cap. u &. vi. etc. saying/ he that believeth in me hath life everlasting. And if More would say that he left us out any necessary troth/ so would he make sa●nt johans' Gospel an unperfit and insufficient Gospel: but Moore belike mistrusteth his part and defendeth it with a naughty conscience. For in this text where joan says. Sunt autem & a●●a multa que fecit jesus. he would make fecit to signify docuit or predicavit/ as though s●y●t joan known not the dif ference between facere and docere/ ● is/ bet ween doing of miracles/ and preaching his gospel as well as Moore: and could not speak and write his propir terms for each better than Moore can tell him. And Saint ●uke considering the difference between fa●ere and docere/ and y● the hole story of christ's ●yfe stood upon these t●●●/ that is to wit in do ●nge miracles and teaching his doctrine: began the Acts of the Apostles thus. In my fir ●te treatis (dear friend theophilus) I have written of all that jesus began both to do and teach. Here/ besides y●●●ke expresseth the difference between christ's dedis and his doctrine/ he saith he hath written of all things that he began both to do and teach etc If he written of all (meaning all things necessary for our salvation/ for I think ●uke would not write no vain things) why sa i'th' Moore/ Every necessary thing for our soul health is not written? and thus of his own false supposition would thrust yn his ●nwryten verities or rather star●e lies. Thus mayst the se clearly (christian reder) with what conscience this man writeth and defendeth his part/ and how falsely he perverteth God's holy word to prove his heresies. Here he will have the doing and the working of christ in doing his miracles as both joan and Luke declare it/ and the word self signifieth/ to signify Christ's teaching and preaching of his gospel. And where Paul said plainly he would set in order other things when he came/ he wresteth the word contrary unto all the hole process and effect of both Paulis Pistles to signify to preach & to teach things that he never written. And where christ said the holygoste should ●ede them into all truths concerning such trouthes as were contained in the scriptures of himself/ being that fountain of all truth/ which trouthes were then so hard that their weakness might not ●ere them as was the calling in of the gentiles/ which when christ was risen he taught them/ and the holygost comen also taught them the same/ and even straigth they preached them: yet would Moore contra●y to all these manifest scriptures and evident profess/ make them his unwritten verities/ as hallowing of bows salt etc. and creeping to the cross/ and that is yet more to be detested and aborred/ he would have these popish ceremones/ necessary t●owthes to be believed for our salvation. And now let us see his last text/ alleged of paul. ij. Thessalo. ij. His. iiij shore 1. co. iiij mat. ●●ij ¶ And at last he belyethe paul again that faithful disposer and layer forth of God's scripture like that rightwise writer to promove the kingdom of heaven/ saying that he taught the Thessalonyes many th' ingis by mouth that were never written/ bringing for him this text. Stand brethren ij. these. ij and hold the institutions which you have learned/ whither it was by my sermons or by my Pistol. which text god knoweth maketh nothing for his ungracious purpose. For by these words it may stand well enough that he both preached and written them all one gospel: o● preached unto them no nother wise than it was written. And for because Moore is not so wise nor yet so well learned as he would a●er●. I shall send him unto Paulis sermons which he preached unto the Thessalonyes when he converted them that he may see what Page ule taught them and what instructions he taught them by mouth and whether his sermons were no● written in the scripture. These institutions which Paul first taught them when he converted them to the gospel Moore may read them in the. xvij. chap. of the Acts of the Apostlis where ●u ke his companion in this message thus writeth. As they made their journey thorough Amphipolis and Apollonia they came to Thessalonica wherewas a synagogue of the Iwes/ and Paul after his wont manner went yn among them/ and. iij. sabbat days declared them of the scriptures (scriptures says Luke and not Moris unwritten verities) opening and alleging that christ must needs have suffered and risen again from death. And that this jesus was christ (said he) whom I preach unto you. ●●ke and these be not the same written verities that christ after his resurrection/ and the holy ghost did lead them into. Luke. xxiv. Act. ij. And afterward in the same chap. The no bless of the Thessalonyes that had received Paulis sermons with alredynes of mind did daily search the scriptures/ the scri ptures says Luke/ to see whither it was so as Paul had instructed them or no. whose fervent spirit and earnest diligence in so searching the scriptures Paul remembering/ i these. five exhorted them saying. Quench not the spirit/ neglect not thinterpretations of scriptures/ prove allthings and hold that at good is. He exhorted them here to prove every man's doctrine no nother wise than they proved his daily searching the scriptures to see whither there doctrine ag●● eid with them. Lo. M. Moore here may you see/ if you had read so far/ whether Paul did institute the Thessalonyes in the faith with out scriptures/ and whether his sermons were not written and contained in the scripture. Me thinketh sith you be so far overseen in holy scripture nor cannot confer the placis thereof together/ orels understand them not/ you had done wisely to have acknowledged your ignorance and have left this labour in writing to other men As you told one man (whose name I could tell you) that you left the office of the chauncelership for that it was so laborious and ●ayserlesse: that you might more quietly write against heretics: so had you done wisely to have resygned your writing to the bishops as better learned in the scriptures: and yourself to have taken and cast a syrples upon your back and stepped into the qu●re like a clerk and sungen us a verse of course or read us a lesson at the lecterne like a man/ or else if you can handle a payer of orga●ns to have go and played us: hostis Hero●es impie etc. while M. Herrye your fool ●ad blown A solis ortus cardine. And th●s might you well have maintained goddis holy service in chelsai church/ and let ne●er a souter meddle above the boat nor pre●●me farther than the shaping of a shoe. But let us examine your high learning o● rather refute your false perverting of wother Paulis holy sayings. ¶ Paul proveth constantly and manif ij. tim. iij estly. That the scripture is mighty enough and sufficient to ●nstruete and bring us unto that salvation which cometh thorough faith in jesus christ/ writing on this manner unto timothe saying. But thou/ se that thou abydest fast in these things which thou hast learned and are committed unto the knowing and being sure of whom thou art learned/ and that even of a child thou hast known the holy scriptures which are mighty enough to instruct the unto that salvation which cometh thorough faith in christ jesu. For all the scripture enspyred by god is profitable to teach/ to convince/ to correcke and to instruct a man in r●ghtwisnes (that is/ to instruct him/ whe● by/ and how he shallbe justified before god/ so that the man of god might be perfait and ready to do all good works. But lord how Moore addeth to/ how he mynseth minessheth mangleth and potteth out this text with his false gloss to wrest it unto his pernicious purpose. whose falsehood thou mayst see in the. ccc. iiij. face of his confutation in the. iij. book. where he thus writeth. Moreover it is to be considered/ that Paul says not to Timothe. Ab●de in th' ose things that I have written but in those things that thou hast learned. As though what so ever Timothe had learned for his own and other men's salvation could not have been written to: and as though what Paul had lernerd him/ it had been no where written: and so to have taught Timothe certain doctrine to preach/ of which neither Paul nor Timothe had not to give their hearers a reckoning out of the scripture. Is this a good Argument/ M. Moore/ Thou hast learned it/ ergo it is not written? And then doth Moore patch to Paul/ his own gloze saying. Abide in those things that thou haste learned/ either in scripture orels otherwise of me with out scripture as he written to the Thessalonyes Observe you my preceptis etc. Now look christian reder whether Paul written these words to Timo. either in scripture orels other wise etc. as Moore falsely sewethe them to: but that rather it followeth into Moris confusion/ That Timothe even of a child had known the holy scriptures which are mighty enough says Paul and able to instruct him unto that salvation which cometh thorough faith in christ/ but this text Moore glanceth over here/ to bring in another for his wyked purpose which I shall a none confute. But Paul telleth Timothe that he had been brought up in the i ti. iiij. words of faith and good doctrine which he had continually followed/ which were the lame and prophetis as here it appeareth/ and not Moris unwritten dreams which Timothe never knew●/ nor Paul never ler●yd. ¶ Then saith he in the. ccc. u face. That saint Paul told Timothe to/ that the scripture was good and profitable to teach the faithful folk and to reprove heretics/ if he joined therewith alway the faith of christ/ with out which it would do him no service for all that he had been learned therein from his childhood. Now christian reder look whither Moore hath trwly recited Paul/ look what he hath put to of his own/ and what he hath taken from him. Look and these be not rather Paulis words following. For all the scripture written by thinspiration of god/ is profitable to ●eche to convince to correct and to instruct in rightwiseness that the man of god might be ready to all good works. Now come pair this text with Moris' allegation/ and consider well wherefore he leaveth out a great part of Paulis words to thrust yn his own. Moore leaveth out that it was written by the inspiration of God \ and putteth yn to that place/ to reprove heretics if he joined therewith alway the faith of christ/ meaning by the faith of christ (as his own words there declare) his own unwritten articles contained in the Popis Crecd. And for that at Paul saith. It is profitable to correct and convince and to instruct in rightwiseness that the man of God might be perfect and ready unto every good work. Moore clouteth it up with this patch. With out the which it would do him no service for all that he had been learned therein from his childhed. Is not this a faithful handler of holyscripture? But M. Moore/ If all the scripture be enspyred of the holy ghost/ so be we sure that it is true/ and may use it as an infallible rule to measure to convince and correcke your unwritten verytes there with. If all the scripture be good and profitable to teach/ why will you not let men read it? why will you then presume to t●che men your unto lies? If it be profitable to teach to co 〈…〉 ce to rebuke & correcke/ why say you that it is the cause of sedition/ heresy/ and carnal liberty? If it be profitable to ●ustructe us how we shallbe justified and to make us perfect and ready to all goodness: what need we then your unwritten vanites with your vain traditions and articles of the popis Creed? which the scripture as it knoweth these not/ so is it plain against them. The prophet calleth the word Psalm. c. ●●● n. Pe. i of god/ the lantern to his feet and light to tread in his paths. unto which light Peter biddeth us to attend as unto a lantern holder up before ve walking in any dark place/ until the day be waxen more clear/ the day star arising and sprongenforth in our hearts/ unto the which light/ I say pointeth us saying. If any man uva Isa. viii want light/ let him get him to the law and scriptures testifing christ: and go not/ in things concerning life/ unto deed spritis feigning themselves to come from hell or purgatory/ as did Moore of late playing the proctor of purgatory feigning to have come fro thence with his book of the supplication of soulis out of so hot cleansing fire/ and yet was there not one lief shorched thereof. after alike fashion Moore would Face ccc. iiij ij. Ti. i frame another text of Paul/ saying that Paul writeth unto Timothe before in the same Pistol. Have thou the form and fashion of the wholesome wordie which thou haste haide of mein faith and love in christ jesus. He says not the words (says Moore) that I have written to the and that thou haste red of mine/ but the words that thou hast hard of me. ●o christian reader/ this is Moor's Argument/ Paul says not the words that I have written & that thou haste red of mine but the words that thou hast hard of me/ ergo it must nediss follow that they were not written. But I ask Moore whither Paul did not write a Pistol to Timothe before he written him these words contained in his second pistle? and then/ whither that a man here not from his friend which receiveth letters from him▪ as now had Timothe received a pistle before containing the hole some of all holse me doctrine? And whether this be then a good argument/ Thou hast hard word from me/ ergo I written not unto thee? Moore argueth (I tell you) very subtyly/ as though what so ever were hard could not be written to. Like arguments he maketh in other places/ saying. God promised ●●lxxvij side his law to be written in men's hartis ergo it is not/ nor was not then written in books. which promise is in jeremy. xxxi long after the law was written by Moses. David said/ thy law is written in my Psal. xl heart/ ergo after Moore/ it was not then wr yten in Moses bokis. And again God promised not that thevangelists and apostles should write the new Testament/ ergo they did not write it. And christ bade his apostles go preach the gospel and not go write it/ ergo they did not write it. which argu mentis how false and fond they be even M. Henry his own fool can tell him. Paul i i●. iiij. bad Timothe attend unto reading/ exhorting/ and teaching till he come. He said not/ attend unto my unwritten word is which I taught the by mouth no where written: but attend unto reading of holy scriptures/ even those words of faith and good doctrine which thou hast hitherto diligently followed/ being brought up in them. And what words were these? not Moris unwritten dreams you may be sure. But they were those holy letters/ in which Paul exhorted him constantly to abide: which he had been taught/ and were committed unto him/ and had known them ij. tim. ● even from his childhood etc. as you see. ij. Timothe. iij. Wherefore christian reader begin thou and read the first Pistol that Paul written unto Timothe/ and there thou shalt see first of all prescribed him this wholesome doctrine in faith and love: where he biddeth him preach and tell certain men that they follow no nother doctrine than that edifiethe i tim. i godly thorough faith. for the end of the precept and pleasure of God/ is love out of a pure heart and good conscience/ and faith unfeigned. And after a little digression/ he saith. That the favour of our lord hath abundantly excedid with faith and love which is thorough jesus christ. And then to put timothe out of doubt of these wholesome words and Gospel of the faith and love in jesus christ: he wyneth to saying. This is the most assured and trwest Doctrine/ word or Gospel/ and none more worthy to be embraced and kissed then that jesus christ is comen into the World to save sinners. And again in the. iij. Chapit. to setoute these wholesome words and that Godly gospel/ how necessary it is to be preached in the congregation/ how f●rme/ how sure a troth ●● sy it is/ he said. These things do I write unto thee (here may you see whether that do ctrine in faith and love that Timothe hard of paul was not written to) These thingis do I write unto thee: trusting to come ● shortly unto thee/ but if it be long/ yet do I write the these things/ that thou mayst know how to behave thy s●lfe in the congregation of the living god. where yet to certify Timothe more ernestely of the f●rme and assured troth of this wholesome do ctryne/ he calleth it the very pillar and foun d●tion of the truth/ which farm assueraunce ●e setteth by this wholesome doctrine almost in every place that he remembreth it/ it you diligently mark it in reading his pi stles to these two overseers and curates moth and T●tus. after this he calleth this By this name he call▪ th' it. wholesome doctrine or Gospel/ that same great secret and dep● mystery of Christ's religion without controversy noman to doubt at it/ Even this gospel that here followeth/ God Eph. three 1. cor. iiij is declared manifestly by taking upon him our nature/ approved by the testimony of the spirit/ seen and visited of ang●llis/ preached unto the gentiles/ believed in the world/ received gloriously into heaven. This gospel and farm pillar of the tr outhe you see in how few words Paul ●nitteth it up to point his Timothe unto that wholesome doctrine which he would have him to be occupied in/ preaching till he came. Where in this Pistol and in all other you may see plainly that Paul and his fellows/ were in writing and preaching ern estly occupied about things of more certainty/ verity/ more nyere and necessary for the glory of god and our salvation then be Moris unwritten verities and bald cerem one's. But let us yet set Paul himself a brazen brickwall against all Moris' blasphemon selyes made upon him/ to over throw his pestilent building/ thus affirming unto ac. xxvi king Agrippa/ saying. Unto this day am I preserved a live by God's help/ to preach both to small and great/ no n●●her thing saying/ then those things which the prop●etis and Moses had said before to come/ etc. Here is it manifest whither Paul was so bold as to teach any thing with out the scriptures. ¶ Now sith the Gospel of christ is that wholesome and f●rme doctrine of faith Rom. i and love/ so oft promised by the prophetis in holy scripture so plenteously written of the four evangelystis/ so manifestly set forth in every Pistol of the new testament: Is not this Godless man an enemy unto christ that would go about either to prove it unwritten to thrust yn his unwritten verities in the place of it/ orels to prove Christ's gospel and testament unperfit and insuf ficient for our salvation? contrary to Crystis answer to the question of the man seen mat. nineteeen in the law of Moses/ which asked him ●uc. x. what shall I do to have life everlasting? whom christ sent unto the law of the commaundementis saying: Do this and thou shalt live. And johan says who so believe in christ/ hath life everlasting. Is not this the child of perdition that thus pet●erteth the truth written by the spirit of truth? But he thought when he wrote these blasphemies that the lay pe●le should read only his books never to see what should be answered: for that the answers were so strayghtely foreboden to be brought in to the lo●de/ and therefore he lied as him listed and written what he would. Thus also he perverteth Austin's saying to prove the Sacramentis to give greece in the. lij. side of the lef of his answer to Tindales preface/ saying. That by the holy words of baptism coming unto the/ God cleanseth the soul/ according unto the words of Saint Austen/ Accedit verbum ad elementum/ & fit Sacramentum/ which words he engleshethe not/ but I shall englesshe them for him/ the word cometh unto the Element/ and the sacrament is made. Lo here is not one word to prove that Baptism cleanseth the soul. Like manner wresteth he all other scriptures for this his heresy/ for his popish preisthed/ vows and fastis etc. which all/ the scripture knoweth not. For there is none to prove us such a shaven anointed order/ neither their vowed wifeless chastity. nor yet that all men indifferently must fast such prescrypt days limited unto the choice of meatis/ to forbear one kind of meat/ and to eat his belly full of another that please him better. But to prove these doctrines of the devil (as Paul calleth them. i Tim. iiiij.) Moore farethe i tim. iiij like an hasty frantyke drunken man: which in his fury fallen out with his fellow at the table will cast at his fellows hed● what thing so ever come next his hand/ be it candlestik/ cup/ pot or platter/ as Moore now in his drunken fury lassh●the out the scriptures at rovers and casteth them at our hedis: whereso ever he▪ find these two words votum and ie●●ium. For first he saith that christ made virginity a cownsel/ and that it is a perfecci on above the old law \ taught only and counseled in the gospel. And when he come to prove it/ he allegeth the old law/ ● the. ix. side of the leaf in his answer to tyndals preface. saying. Dovete & reddite/ that is to say vow you/ and pay your vows to your lord. A lie can never be so well cowc●●ed/ but it will apere. A liar therefore it behooveth to have a good memory. For how can these frame together? virginity is cownseled/ and yet this text here commands it/ saying vonete/ vow you. It is a perfection (says he) above the old law cownseld only in the gospel/ and yet would he confirm it with a text of the old testament to be vowed in the old law: where it was neither counseled nor commanded. But let us restore Psalm. lxxv the text to his truth. Thus is it written Now you/ and pay your vows unto your lord God all that be here in this present congregation. This did Asaph command speaking unto all the people of juda gathered together in the temple to give thanks for some victory given them of god. which verse if it were understanden as Moore so wisely allegeth it for his vow of virginity and his wifeless vowed chastity for priests monkis and nonnis etc. then were all the Iwes their present married & unmarried/ commanded after Moore to be virgins/ friars priests monkis & nonnis etc. But had this great clerk taken with him the later end of the verse saying/ Adferte formidali mu nera/ that is/ bring forth your oblations or gifts and offer them up unto the dread full lord: then should he have seen what this word votum signifieth every where almost in the old tstament: he should have seen/ as it is commonly in all the prophetis/ the later end of the verse expone the be ginning/ as for an example/ in the. ij. psal. Dotum He that sitteth in heaven shall mock them it is the lord that scorneth them and More to. This Hebrew word Nedar/ which is translated into votum/ signifieth an oblation or gift/ as lamb/ kid/ sheep etc. promised and willingly offered to god: as it was prescribed them in Numeri and Levi tico/ and not the vow of virginity. Asmyche maketh his other text alleged Ecclesiastes . two. saying. If thou haste vowed any thing to god/ tarry not but pay it. which words when Solomon said them/ there was no such vows (as Moore would prove by them) presupposed nor thought/ but sich only as the old law prescribed these. Had the● then made any vow of virginity with out either precept or ensample \ they had made it of their own head/ and so had it been unlawful unfaithful/ and a foolish vow/ as be Moris' popish vows/ of which thus there speaketh Solomon/ saying ecclens. five An unfaithful and a folesshe vow dispieseth god/ and much better were it never to have had vowed/ then after thy promise never to perform it. So serveth tha●tor●te of I say this great clerks purpose/ alleging Isa. nineteeen him thus. They shall know the lord & worship him with oblations & gifts/ & vow their vows to the lord & pay these. Herelo/ is no mention of Moris' chaste wy●cles virginal vow/ but only as the circumstance of the text declareth it/ that the lord should sendeth egipcians a saviour/ whom they should acknowledge/ & so testify their kn●●wlege with gifts & offrances promised & paid etc. Like wise pervertethe he the text jone. ij of jonas/ saying. I shall sacrifice to that with the voice of thanks giving/ & yilde▪ to that what so ever I have promised/ where you may see that the vows mentioned in the old Testament be ever joined with sacrifices & gifts testifying their faith obedience & thanks to god for victory benefitis & deliverance/ & make no thing for Moris' virginity/ except he can prove that jonas making this promise vowed to be a wifeless priest monk friar chanon or some other reclused vanachorite for letting him out of the whalys belly. Now fith Moore could not find this word votum in all the new testament to prove this perfection counseled only in the gospel/ but only in the old/ where it was neither counseled nor con manded: and sith he thus snatched out the textis at all adventures wherso ever he found this word votum: I wonder me how this text escaped him. Et mane vota populus Exodi xxxvi offerebat/ And the people brought forth their willing offeringis in the morning/ which text maketh noless for his purpose than it declareth what thing vows signify in the scriptures. ¶ after this/ as he would have proved us his vows: so would he have picked us out a preisthed with holy ordyrs/ a sacrament to give grace/ out of this text of Paul unto Timothe/ saying. Neglect not the gift that is given the in thinterpreting of holy scriptures/ confirmed by the putting on of the handis and authority of the elder. In this text Paul exhorted Timothe unto his office/ putting him in mind both of his gift in preaching & of tha●to●ite of his calling and sending. For proph●●y● is ta ken here as it is in the i corin. xiiii. for thex powninge and preaching of the scriptures. act. xiii And thapos●le● manner was/ some time by putting upon their handis so to admit and send preachers and overseers into their ●ure and office. For first known that the man was learned/ having the gift of interpreting and declaring the word of god/ with ●i●he other qualytes as he reciteth in the. in. chap. before: than because noman with out a dew calling and admission of his elders/ should thrust in himself into any city or parish/ it was used and ordained of the apostles so by laying on their handis to insinwe and certify the people of the ability authority and worthiness of their pastor: which all/ this putting on of the elders handis did testify and signify unto the●: then sample (I think) taken at Moses/ so commanded to send and admit josua/ Numeri. xxvij. But lord how Moore m●●▪ seth this text to shave them out a Sacrament of holy ordyrs and that it giveth grace. For first where Paul says: Neglect not the gift/ there Moore says. Neglect not the grace. Now have Moris' grace. Then because yet the text after the latin Face. xiv translation hath not preisthed. Moore flitteth to the greek/ saying. For these places (meaning also the text. ij. Tim. ●.) show both the sensible sign of laying thapostles handis upon Timothe in making of him priest: and also that god gave his grace th' erwith. And the first text showeth also after the Greek (in which it is w●●he the putting upon the handis not of a priest/ as the latin is/ but of priesthed) the power and authority that Timothe had in giving the same grace forth unto other whom he should after make priests. ●o/ now have you Moris preisthed to/ picked out of the Break/ for in the latin text he could not find it. you have also that the laying on of their handis made Timothe a priest/ and that God gave his grace therwithe/ and this text showeth the power and authority that Timothee had in giving the same grace forth unto other etc. If the laying on of handis made priests: then did jacob make both josephs' sons priests. Gene. xlviij. And Moses did put his hands thus 'pon josua. Deuteron. xxxiiij. and yet in so doing he made him no priest. So were Levi. i handis put upon their host and brent sacrifices. And christ so used to say his hands upon the young children/ And bade his apostles put their handis upon the sick. where every man may see that This putting on of hands is not a sensible sign to make priests. For than must Paul himself be twice made priest/ once at the putting upon him/ the hands of Ananias. Act cap. ix. and again when the elders did put their handis upon him/ in the. xiii. of the Act. And Timothe was a priest ere Paul did put his handis upon him/ that is to wit he was an elder/ not in age/ but in sage gravity vertwe and learning/ neither gave god the gift of interpreting scriptures (which Moore here calleth grace) therwithe: for he had this gift before they did put their handis upon him/ orels would not Paul by putting on his handis have given him that authority and sent him to preach Neither was it the preisthed picked out of the Greek that did put her handis upon him/ but the elders or elder as it is in the Latin/ for the Greek priesthed have no handis/ but the elderly men have handis/ according unto Paulis saying. I exhort the to store up the gift of God in thee/ confirmed ij. Ti. i by the putting on of my handis/ and not of my priesthedis handis/ so f●yn would Moore hear pick out his preisthed This sensible sign therefore in putting one their hands/ preached unto the congregation be holding this rite/ certifyinge them that this man was duly and orderly with i●ste authority admitted to be their pastor and preacher. Also where Moore saith/ that this text showeth after the Greek/ the power and authority that Timothe had in giving the same grace for the to other whom he should after make priests: I wonder he is not ashamed. For though the Greek hath presbyterij which Moore calleth preisthed/ yet of that ca●ne he not gather that Timothe had power and authority to give his gift of interpreting the scriptures/ or as he saith/ the same grace which he calleth g●atum faciens/ unto other/ for these be the gifts of god as Paul testifieth. i Cor. xiv. and in ij. Timo. i saying. Ste●evp the gift of God which is in thee/ which grace and gifts it lie ●the not in any man's power one to give them to another. For they be given on ely of God the father by the holygoste for the merits of Crystis death. Neither is the free spirit of God restrained unto any outward sensible sign in giving his gyftiss: but breath when and where he lyftethe. He is mightyer than m●nnis hands/ than the wind/ water or oil/ and is not ●aiyed of them. He karyed the wind and not the wind him. Acto. ij. And as noman joan. ij knoweth the course of the wind frowhence it cometh and where it rests: no more know we by any sensible sign the course and way● of the spirit into our souls. But this thing requireth a longer dispu tation: which I shall by God's grace prosecute in the declaring of such textis as I know the enymes of grace and God's glory shall bring for them to prove the contrary. ¶ And in the mean season/ because More playeth with fasting or fast as he did with vows and preisthed: I will declare what this word jeiunium (in english fast) fignifieth according to the use of the scripture/ albeit I know that Moore abusethe the word taking it only for the choice of meatis/ that/ or this day forborn after the popis traditions/ in which fignification the scripture dampueth it and calleth 1. ti. iiij. it the doctrine of the devil. But yet for this popish fast More lassheth out all the autorites at once in which is contained this word jeiunium. As in Leuitico and Zachari. etc. But the true significaci the twenty-three. side of the leaf on of the word once known/ I trust every reder shall see how little they make for his purpose. ¶ This word jeiunium/ in Englesshe What fast is signifieth not the forberinge of one kind of meatis/ and to eat thy belly full of other meatis that peradventure please and feed thy flesh better than those meatis why che thou forbereste/ as to forthere flesh and eat thy belly full of good fish with other delicate whitmetis/ is not the fast that scripture commands/ nor yet to forbear eating/ and drink till thou be drunken. The poor plough man fastethe better with a peses of salt smoked baken and a barley loffe with a draff of small drink/ than the monk of the charterhouse with his belly full of good stourgen/ pike/ perch/ carp/ with his good white breed and mighty strong ale or wine. Fast in scripture therefore signifieth properly the sorrowful affliction/ heaviness/ and humiliation of thy heart/ whereof there followeth such sorrow that thou forgettest to take thy noun meat/ but in stead of meat thou strewest thyself with ashes/ and in stead of drink lyckeste in thy tearis with the ashes to: here thou cutteste psal. c. ij thy clotheses/ thou fallest prostrate to the ground/ thou waylest/ thou prayest. Thus is jeiunium in scripture taken/ so that to farbere all/ or part of thy meat/ to pray to weep/ to go inclined with thy heed/ to be enspryegned with asshis etc. be the parts of fast and outward signs of thy very inward heaviness and sorrowful affliction/ which the scripture calleth jeiunium. The very true fast/ is a temperate life and perpetual abstinence from all thing that may ●al us from pure living and soberness of mind/ wherefore commonly watch and prayer be joined with this fast in scriptures. I do not therefore damn this holy fast: but hypocrisshe fast/ bought and sold/ superstitious fast mingled with● merits and spyced with ungodly circumstances/ contrary unto this tiwe fast described isaiah. lviij. And now read Moor's iutorites/ and judge whither they speak of the Pope's choice of meatis which he would prove/ o● rather of this manner of fasting unto which we be bound. first in ●euiti. twenty-three the. twenty-three. Chapter of ●euiti. he allegethe thus. And the lord spoke unto Moses/ saying. Also the tenth day of the self seven. month is a day of an atonement/ and shallbe an holy fez unto you. And you shall humble yourselves and offer sacrifice unto the lord etc. And what so ever soul is not humbled and suffereth not affliction that day shallbe destroyed from among you. Here is Moor's fast called an affliction Zach. viii or humbling. In Zachary .vin. thus is it written to prove Moor's false fast. The fast of the fowerthe month: The fast of the fift month: and the fast of the seventh month/ and the fast of the tenth month shallbe turned into joy and gladness unto the house of juda. Which is even the same that christ said/ Io. xuj you shallbe full heavy: but yow● heaviness shallbe turned into joy/ And for the understanding of Zachary/ you shall know that Nebuchadnazer broke yn at the waleys of jerusalemyn the fowerthe month which was to juda a great fast/ that is to wit great sorrow and affliction weeping & wailing. In the. u month the temple was breast. In the. seven. move the Godolyawas slain/ in the. x. move the they had heavy tydingis/ not a long time to return etc. Sochat Zachary meant nothing less than the popis choice of meats. For this maver of fasting that Moor's church command the by certain prescript days and choice of meatis was invented long after Zacharias time and after christ's coming to/ you and one Montanus a great heretic/ first presumed to o●●rat men & publish In the ecclesiasti call story. lt. five ca xxiii● ca xviij such prescript laws of fasting: whom Apollomus all Ecclesiastical writer convincethe to be led of an evil spirit. And as form Mos●s law God limted no man to that/ or to this meat as doth the Pope but in all the hole year he consecrated but one day to false/ And if thou will't know what manner of fasting god approveth: read the. lviij. chap. of I say/ and there shalt thou see/ that it is not the Popis prescript days in the choice of meatis: but he there damneth and aborreth such fastis and know them not. But had Moore been as wise in reading the scripture as he maketh himself/ he should have se●e what fasting is/ declared by Cristis own mouth. In ●uke. five ●uke: the pharisayes and scribes came and asked christ why his discpples fasted not and prayed not as well as did johan baptists disciples. whom christ answered/ that you cannot make the children of the bride chamber so long as the bridegroom is with them to fast: but the time shall come/ their bridegroom taken away fro them/ that they shall fast: This fast he declared by a similitude to be affliction/ sorrow/ and the cross carrying. And to be sure turn to the johan xiv. and xuj places of johan wher● christ told these of his departing and taking away from them. look and he said not/ be not trowbled in your hartis for that I now go from you. veryly veryly I say unto you/ you shall weep and lament/ but the world shall laugh at you: you shallbe full heavy but your heaviness shallbe turned into joy etc. here might Moore learn to know what fast is by christ's own declaration had he either wit or grace to confer one place to another and to understand what he readeth/ let him read jud. xx judicum. xx. when the children of Israel twice beaten down of the Beniamytes/ ho we they wept before the lord and fasted till even/ and look with what fast the people in Mitzpah confessed and mourned for i re. seven their sins. and how likewise the cytese●s of Jabes fasted when they mourned i ●e gum xxxi the death of Saul and his sons/ how David and his men with him wept/ fasting till even/ mourning for Saul and ij. reg. i jonathan and for the people slain with them. And no nother wise fasted David ij. re. xii when he mourned for his son gotten of Bathsaba. But Morer▪ death the scripture to rasshly and writeth to fast to know well what fast signifieth: as every man may see by his swift allegations. for in th' ease places and many more both in the books Psalm. xxxiiij. of the kings/ Esdra/ prophetis and Psalms/ fasting is ever taken for the great heaviness and affliction of a sorrowful humbled mind/ so that often times they ●te no je. xxii● ij. re. iij manner of meat till night/ and Nehemias by the space of two days. And Esther with her Iwes mourned and prayed tasting nother meat nor dunke. iij. days and. iij. nightis/ so that the forbering of the meat followeth of the very true fast. The propphete psal. ●ij saying. My heart was smitten thorough and dried up for sorrow/ so that I forgot to take my meat/ here may see that the abstinence/ or not taking of the meat is not of the substance of the fast: britain acciden tarry thing following the fast/ declaring the very fast/ as doth prayer/ we●inge/ doing on sak/ sprinkling of ashes/ cutting of their clotheses etc. And for a clear description of the very fast: read the. xxxiiij. Psalm and compare it with the Popis fat fast in the choice of meatis. Also the fasts a●t. xiii xiv mentioned in the new Testament are none other/ but affliction/ mourning/ and Iu. ij. five heaviness/ where unto is joined prayer and Mat. xvij. abstinence etc. As where christ saith. This kind ●. co. seven of devils goeth not forth but by prayer ij. co. vi and fasting. Which text/ for because More objecteth for the popis fast: I would fain know of him where ever our holy father's fast did ●aste out the devil? the devil should sit long enough ere the Popis fasting should decease him. And yet if he bring for him the casting forth of the devil out of his ●waye holy maidens of y●s which and kent/ then dare I answer. That yn the maid of ypswiche the devil played but ●o peip waiting his time and place to steel god's glory and worship from him to bring it unto that old rotten post/ almighty God so permitting him to mock the unbelievers because they love not the troth of his word/ sending them such strong delusions to believe lies/ that all such might be dampened for not ij. these. ij. believing the truth. And as for his holy maid of kent/ whose miracles/ revelations/ and holy fastis be esp●ed and known to be delusions and deceitful doctrine of the devil: I think/ for all her fasting and praying after the popis prescript form/ yet the devil will tarry in her still/ till faith in christ purify her heart and so drive him forth. wherefore Moore should have taken all Crystis saying together and not snatched out a patch of the hole cloth/ as he is wont to do. For christ first told his disciples that their unbelief was the cause why they could not cast out that devil. And than he declareth/ that who so will fight against the devil/ must goforthe armed with faith and that with such a fervent faith that sorroweth for her own feebleness praying: lord increase me my faith/ I believe but help my unbelief/ so intent and given unto mar. ix. this prayer for the increase of faith and lafoy mentinge his own unbelief/ that he forgetteth the bodily paumperinge and feading thirsting only for spiritual sustenance whereof the just liveth/ of which fast it is Aba. ij. written. Psal. cij. for he that so sorroweth for the lack of faith and pray so fervently that he forgetteth all bodily pleasures and dili●ates/ obrayneth his petition/ even in casting out that kind of devils/ sit they never so fast/ or so long/ even from our conception and vex they never so sore. And th' Mat. xvij erfore crist● setto that similitude: comparing faith unto the Mustered s●de etc. Than bringeth he in Moses and Aaron's fastings/ and king Achabs' fasting and the pe bless fast in Esdra. viii. and Nehemias fast. ij. Esdra. i And I cannot tell how many more. to prove that all these fastis were like owrs as the pope have commanded/ that is to forbear flesh or whit mearis. but and if thou read the textis/ thou shalt see fasting taken every where a like/ for the sorrowful affliction/ heaviness/ weeping and wailing etc. as it is said oft before. Also he saith (which is most damnable) that by such fasting they obtained remission of sins release of more pain and purchased the● grace. Unto which I answer that y● wor●is purchase grace/ than (as Paul says) grace is no grace/ for it is against the nature Rom. xi of grace to be deserved with works/ if of works/ ergo not of grace/ if it cometh of grace/ ergo not of works. For grace and works are so contrary/ that what so ever is given for the one/ cannot be given for the t'other/ Grace therefore (concludeth Paul) is given freely/ and not purchased with Moor's choice of meatis/ Also if we for fasting obtain remission of sins/ ●ala. ij than died christ in vain/ as Paul concludeth. Then he saith that Achab fasted to move almighty God to mercy and to withdraw his punishment. I answer/ iij. reg. xxi. as for Achab as the story declareth was a wyked king and a damnable Idolater whom Ahab'S penance for fere of pain & not of faith god threatened to punesshe/ as he did in deed/ notwitstandinge his humiliation (as the text calleth it) which was not of says to obtain mercy/ but it was for fear of punishment as was judas his repentance/ and god forbore the plague three year for Achabs' humiliation/ but his fasting neither purcheased him remission of sins nor yet made any satisfaction as More would prove. For his posterity & he were wrecchedly slain and the hounds lycked up his blood/ as God threatened him for slaing of Naboth. So that Achab for his fasting had his portion with the wyked in ●s. xvij this life for a little space/ that his hell might be the more grievous after his wretched end. and than after a long brabbling and vain profess that works should deserve heaven/ he cometh to the fasting of the jone. 3. Ninyvites/ saying/ That god s●ynge the Ninyvites chastise and punesshe themself with fasting and other afflictions volontary done/ did mercifully take quite awe ay the great and grievous punishment that was at hand ordained by himself for their sins and offences/ and so purchased pardon by their fasting & cet. But the text telleth us another tale/ and saith that after they had herd jonas his preaching: They believed in the Lord/ and of this belief they fasted/ and God saw their Works as testymones of their faith. Which Faith/ it is that God beholdethe for hour justification. jeremy. the. u chapter. saying. Lord thy Goe iiij eyes behold faith. The Lord beheld Abel and his gifts/ he saw of what Faith Abel offered them/ And so/ by faith he offered unto God a more plentuowse Oblation then cain. Hebre. the. xi. chapter. Thus the Prophet's expone the law: and the new Testament exponeth them both. Nother Tyndal nor no man else denieth fasting as the Scripture useth it. but the scripture and every christian i Ti. iiij man that knoweth the truth of god's word and have espied the falsehood and abomination of the pope and his synagogue/ taketh the pope's choice of meatis by certain prescript days for every man/ for the doctrine of the devil: as Paul plainly calleth it. And it is the more Devellish in that (as Moore says and cannot prove it) that by such dediss men deserve grace/ remission of sins/ and so heaven/ which is iniuryouse to christ's blood/ and a devellisshe improved and damned in every part of holy scripture. For although many in the old testament fasted and prayed for some great calamity/ other cast all ready upon them/ orels now at hand/ or of a special repentant mind for their sins/ some times an holedaye/ but seldem many days together: yet was it not the outward deed that peaced god/ but the faith/ whereof the deed proceedeth as testimony of an humbled obedient and faithful heart. God is the insercher and inseer even of the very secret affectis of the heart/ and after that faith given us/ doth he judge and favour/ forgive/ and justify. You are preserved and saved Eph. ij says Paul by grace thorough faith/ & this is not of yourself. It is the gift of God/ and cometh not of our works/ lest any man should glory and rejoice in himself. Men Rom. iij are justified and forgiven freely by the favour and grace of God/ thorough the redem ption that is in jesus Criste etc. After that Tit. iij. the goodness and gracious love of god our saviour apered and did shine/ he made us saulf/ not for our good and rightwise works which we wrought/ but he saved us after his mercy. ¶ But as touching the place of justifying of faith/ and merits of works/ it is declared plenteously in every english book late made/ Wherefore I will pass over and make an end/ but first I must poinge myself with a brief apology from a cowple of lies that Moore maketh of me in the hundred and xcvi. leaf of his long Apo logye. saying that I taught pursers' son attending upon me at London. viii. or. ix. days/ my ungracious heresies against the sacrament of the anter/ And that two nonnis were brought into my house at Au●erpe: Whom johan Birte (saith he) stolen out of their cloister to make harlots. But the nuns said plainly and yet affirm it that they came forth lest they should have been made harletts in the cloister by a vycio●fe Priest called Sir johan Lark their stwerde/ which by their saying was not meet to be chaplain unto nonnis/ nor nuns to have such a stwerd: and therefore came they their way/ It is a perilous point for nuns chastity to be reclused in such a cloister where priests be to familiar and bear all the rule being at me all tide bed and board with in the place. Neither came these nonnis then unto my house in Antwerp I take God to record. And as for dicke purser/ verily the child lay with me that little while and fetched me mea●/ whom I taught to say by heart his Pater Noster/ ave. And Credoyn english/ with the two Prayers following in the Ortulus Amme/ to say them in the morning and evening/ and this/ yn good faith/ was all the Herysye that I taught him. I had be it an undiscreit Master so suddenly in so lytell space to have taken forth the child out of his Pater Noster unto the Sacrament of the Auter/ saying the child was not yet of so full age as to come unto god's board: but this loud lie/ his M. More souked out of the boys botockis to feed his ungracious affectis when he whipped him naked tayd unto the tree of his truth. And as for my goodly Godly Pistol/ which he remembreth in his confutation and belieth me thereto/ I know none such/ except he mean my answer unto the priour of Newnnahms goodly Godly Pistol sent unto his reverent Father then bishop of Lyncol●e called (I trow) bishop langley. ●nto which if it please him to answer me/ I promise him he shall procure himself more perpetual shame then immortal glory/ if he be not all ready passed shame. A Peroration. ¶ But now (christian Reder) For a conclusion/ to return to my purpose. Because M. Moore is so temerarious as to dare say and affirm that all trouthes necessary for our salvation/ be not written in all holy s● 〈◊〉 so complete/ firm and approved testimones and Testamentis of God/ faymnge certain (I moat ●cre what) unwritten v●rites necessary to be believed: Thou shalt What § Testa ●ent is know certainly that God almighty by the mouth of his Prophet Ier●my. xxxi. divyded the hole scriptures into two Testamentis/ the old and new: where a Testament is as much to say as a promise a va●gyn or a covenant/ whereby God hath promised testified and declared his Godly will and merciful pleasure unto us/ agreeing with us upon certain conditions written in the said Testament. As first unto our father Abraham offering himself ●●. xvij unto him with this promise and covenant saying. I will be thy God/ for the and for all alone sufficient: I will (I tell thee) be thy god and to thy seed after the for ever: so that thou walk before me/ be perfect and pure. And for a declaration and confirmation of this covenant: god certified him/ saying. In thy seed shall all nations of the earth be blessaed. I shall give the that lo●de that swimniethe in milk and honey. I shall deliver the from thine enymes/ with an. c. such other. By which testimonies & promises he declared under what form and condition he would be there's and our god. For we be of Abraham's seed and his chill de●n if we resemble our father Abraham in like faith. And again as concerning our part/ it is enjoined and commanded us to have no strange God's/ but in him only that so mercifully assu●re the us to be hour god for all alone sufficient/ to believe/ to cleave to/ to depend upon/ to fere/ to serve/ to worship/ to love with all our hartis soul mind and with all the might of our spirit/ and our neighbours as ourselves. These conditions are inculked and expressed clear lie and plenteously almost in every leaf of the scriptures. These do all the stories teach us/ the law commands and the Prophetis preach us them. Upon faith and love therefore stand both the Testamentis: which two things if we observe/ so walk we before god/ we live pure and perfect in his sight according to his wil Where upon there followeth our salvation & life perpetual. This Testament/ because it should perpetually Wherf o'er god commit ●●d his testament unto letters stand: and because the devil esping it to be so contrary a scourge to his kingdom and was so busy fro the beginning to pervert God's word when it was not yet written adding and putting there to when he tempted Eve (as now doth Moore shewing himself to be the very child § of the father of lies to seduce the l congregation and church of God) The heavenly providence of God did commit it at last unto letters to abide unto the worldis end that it might standforth against all stormey contradiction of the Devil/ and his children/ the very enymes of the trowthe/ not only to defend itself by it sell fe/ but to declare itself the very word of God and to judge and try all men's unws ryten or written words whither they be true or false: to receive them being con sonant unto it/ and to estiewe and damn them being contrary. This word therefore nineteeen. and ●xix says the Prophet is pure and precyo wse tried above Gold or Silver more glorious and rich/ than any precyowse stone in which consist the the some of our salvation. Unto which we aspire and press thorough fire and water/ and contend to have it thorough a thousand perellis/ charge word because it is indicted and wry ten of the most benign and liberal God we know it to be the most absolute/ full/ and perfit: whereunto no nother may be added/ nothing may be minisshed. And again. Because it was written of the most true God: we are perfitly assured of the vetyte and certainty thereof: so that when all other words as Moris unwritten vamtes may be doubted of/ and called into question: yet shall this written word of God stand still undoubted of/ the most certain and true squire to judge and to try all other by it: even the pillar and foundation of the truth as Paul calleth it/ in. i Timothe. iij. capit. This was written of the most wise/ that it should be exact with out fault or error. It was written of the most almighty God to endure for ever/ to bear down all other words contrary to it and to stand fast even against the gates of hell. ¶ This written word it behoved to be brought for the by ●lere and perfect men of living and of constant faith. whereunto first/ Moses the most faithful minister in the house of almighty God was choose even to write and to commit it ●nto letters theverlasting will of god teaching than by that written word his flock as now by the same we be taught what is god properly as our capacity may comprehend/ which be his farm decreis'/ How and in what things he would be worshipped/ what he approveth and what he aborrethe. Which written word to omit and neglect/ it is damnation/ to obey and believe/ it is everlasting life/ To add unto it/ to take from it/ or to change it/ (which all Moore doth) it is great sin and wickedness. This scripture was afterward delivered unto josua to be conserved/ defended/ and spread abroad: of whom by succession other men receiving it unto the time of Samuel did preserus it. And than began the prophetis to floresshe/ and open scoles were held thereof/ Than began this heavenly wholesome doctrine (as Pate ul● so oft calleth it) to be professed and pray ched openly. Not that these Divynes the prophets were the authors of this celestial divinity/ nor yet added or changed they any thing of this scripture and covenant which Moses had written: but these men perceiving the dul●es: and blind ignorance of the world/ did dispute/ expend/ discuss and declare them the law and learning before written & delivered them/ & the same prophet christ so oft figured & promised by Moses/ they began to open to show and to set for the clearly before their eyes. Which prophetis gestis and sermons/ as m●che as behooveth and is profitable for us to know/ be written in their holy books for our doctrine unto the worldis eude/ as are the visions sermons and prophecies of isaiah jeremy David Daviel etc. And albeit sometime the study of these holy letters floureshed/ & sometime was the script ures abode ever neglect: yet was it never (the providence of god so providing) utterly omitted & lost. For when under Manasses/ theridamas was sich a slaughter of propbetis and the holy books lay rotten/ covered with dust & eaten with worms iii●. Herald xxij / yet was there Olda the prophetess left/ & at last the book of the law found in the temple brought forth into light under josias. At the captivity of Babylon/ were not many of the holy books (as they be now) smitten out of their handis/ lost & brent with the temple? & yet did god reserve then Esdras (as now hath he reserved many an Esdras) to repayer & deliver them again from peril that they perish not utterly. which was noless miracle than is showed this day/ to se the Emprow● Pope and so many Kings lords Cardinallis bisshopes and the devil to all against it/ and yet magry their tethes all/ God by a few vanesshed poor souls thrust it into their realms and spread it into every korner of them. And here yet would Moore have these lurking sort of heretics show a miracle for their church/ as himself bringeth yn for his church the maidens miracles of curtham street now known for a false seducer/ wh an God the very author of all true miracles hath showed one manifest miracle even upon More himself & yet cannot the bestely blind ass see it. but what is this miracle? verily God hath declared Moor's high wit and wisdom to be stark folisshenes/ and confownded his high brain and great learning/ by these wretched begerly fools of this world and stark heretics (as he calleth them). But to return. Esdras (I said) was stirred up to restore and preach again the scriptures. And now last of all after many yeris God by his everlasting cownsel hath spoken unto us Heb. i by his own son our saviour christ even the same that he had spoken before by his Prophetis patriarchs and Moses: which thing he declared in his transfyguration in that he calling to him h●ly and Moses did talk with them/ signifying the law and Prophetis to agre with him and he with them/ and himself to be the perfitende and fullfilling of the ●awe and Prophetis even the very mark that all they did shoot at/ whereunto all their writings tended. So that all the scripture testifieth christ which ever alleged it against the Iwes murmuring/ affirming it to be so firm/ that sooner should heaven and earth slide away than one jod or Title of the ●awe should perish. ¶ This Testament is firm fast & immutable/ one alone everlasting. As there is but one God/ one lord christ the head of one catholic congregation/ so is there but one faith one flock both of the old faithful father's ofiwes and us one christian religi on ever to endure. Is there but one testament? how than are there two the old & new? In substance/ there is but one covenant & testament/ even the very same made to Abra ham and to us his seed/ but in the manner & form of the deliverance & respect of the time they are called two. For as concerning the thing self that god promised Abraham & his seed/ the same is also promised us. y●●o to wit. That god will be our god/ fo● all alo ne sufficient/ & again that we should be pure and perfect walking before him/ with the same precepts/ as to have no strange God's but one god only to serve fere & worship in spirit/ faith & innocency of living/ believing him ●. Cor. i to be in cryst our only rightwiseness redemption wisdom holiness/ one satisfaction for all one sacrifice on's for all & ever offered up upon the cross/ one sufficient saviour mediator alone in his manhood before the father for us both god and man/ with the hope of everlasting life of our souls & bodies at last ●o rise again. This was that clear faith & religion of Adam/ Noe/ Abraham/ Moses/ Samuel/ David & of all the Prophetis & also of joan Baptist/ Steven/ Peter/ Ie aims & Paul/ And shallbe the faith & religion of christ in all thel●cte unto the worldis end But now consider the manner & form How y● testamen 'tis be. ●● wheryn standeth the diversity: how the same covenant was made to us both (the same thing delivered both to us & these) which thing Paul espying said: All was given them i cor. xi in figures. But so was it not unto us. For god the father gave us cryst both the pledge promise earnest covenant testament and altogether the perfect acomplessher & full fines●hed end of all/ so that now we worship him present paste & complete/ whom they had but in shadows & figures/ or rather waited for to come▪ once to be their perfection. Wherefore here may you see the diversity of this manner and form/ but the thing self to be all one to these & us. For they had him in figure's/ we have him in verity/ they saw him in shadews/ we have the body present in fa ith. They enjoyed him in outward ceremones/ we worship him in heart & spirit/ his spirit testifying to our spirit that he is our god & we his children. Unto this spirit christ directed all things & prepared the hartis of his to receive him constantly: that whom his bodily presence which might not long abide with them could not lead into the knowledge of him/ that is to wit into all troth pertaining to that some of our salvation: yet the spirit of troth at last should lead them by the same way into that troth which said I am the way Heb. u vi. seven. etc. & the troth. Unto this end pertained the sac rifices & pre●sthed of Aaron/ the figures of cr is't the very priest after Melchisedekis ordinance & the very sacrifice o●s for all & ever. Hithe ●to tended the blood of the offered bestis sprinzl ●d upon y● iii●. korners of the altar. This fi gur●d so many baptizi●ges purifyings and wass●inge●/y● the blood of this innoc●t & pure lamb christ should wash & purge us of all our sins. Of this diversity in the form of christ is deliverance unto them in figu res/ & to us in very deed/ did the father assuer & certify both us & them to be our god: upon which diversity also did springe these i●. names the old & new testament. The father promised them to be their god/ & so declared himself to be/ in that he delivered them out of so many capt●●ites/ & so oft from their en●●es/ giving them the land with so many commodities & such laws & ordinancis as no nation else had. And at last he decla read him to be our god also & there's to/ in that he gave us both his own son so oft & so many ways figured in the law/ now verily born for us & given us which also hath die/ is risen & ascended to heaven etc. so fult ●●●nge all that was written of him in the law & prophets. & this deliverance of christ by the father to us is called that new test●me● or covenant in respect of the old▪ where because the body was present & is now present still in yt●ye of our faith/ it hath abolesshed the old/ the is to ●yt the shadews & figures contained in the old How testam ents/ five one In Substance therefore only/ the doctrine of Moses & christ is alone/ cryst affirming it ●o. u Think not that I will accuse you before my father: It is Moses (said he to the i● es) whose disciples you trust to be/ that shall ac cuse you. For had you believed Moses/ so had ●e verily believed me: for he writeth of me (●o M. More he w●yteth of christ & not le● neth nor speaketh of christ by mouth with out writing). If you believe not his w●yting (he says not as Moore says his unwritten words) how shall you believe my words? here may ●e ●e ● christ's word is which he would▪ have had them to believe for their salvation & Mother says writing was alone: Paul confirming the same/ saying we have the same gospel preach Heb. i●● ed us that was preached these/ meaning the father's under Moses. But here Moore will say as Mo●is ob●●●ci on. he doth oft in his blasphemous bokis/ that both there's & our ●estani●●/ both their gospel (if he grant these any at all as the scripture ● paul doth) & ours be both insufficient/ with out his unwriten verities or rather vain ly●s be lapped in to: unto which Mo●is false saying My an swear thus I answer: that in Moses law there were as goodly ceremones & that of God's owe ne institution as these of Moris' churches/ & yet of them thus writeth Paul. The lafoy Heb. seven we (by the law meaning those outward rites & ceremones) brought nothing to perfection & therefore was it w●ake imperfect & at last abolesshed. Now sith Paul reputed sich ceremonies Hebre. viii. so light which god himself orda yned for that p●ple & for that time: much less ought we to esteem Moris unwritten ceremonies invented of his synagogue calling th' they ulaphemously traditions of the spirit of truth/ when they be but traditious of lying men/ & that is the most blasphemy of all where he would make them necessary trowthes to be believed for our salvation when we see them before our eyes to be stark lies/ and devillisshe dortryne. also to confute utterly Moris wyked objection & pestilent opinion saying the there's & our gospel written or that both the testamentis be imperfect & insufficient for our salvation except we lappyn his unws ryten lies to: you shall understand/ that christ departing bodily from his disciples/ & sending them into all the world bade them preach ● gospel to all men: adding/ that who so believe it & be baptised shall be saved. which gospel is now written of all the iiij. evangelists & in every pistle o● Paul Peter & joan & also in the law & prophetis. except Moore will make us any other gospel and so let it be called M. Moris' gospel/ christ thought his ●noughe saying that who so believe it/ shallbe saved For christ's gospel bringeth us no such bald dumb ceremones as hallowing of assh es sa●t candles clotheses & creeping to crosses but it brought us cryst himself the only per fit & sufficient saviour of all that believe in him of which perfection plenteous fullness in our redemption & sufficiency the law y● prophets & the apostles every where testify. he being made perfect & enough for all that obey him/ says Paul/ was y●●ause of everlasting Heb. v. health. It pleased the father that all fullness & perfection Coll. i should be contained in christ. Pray said therefore be god the father of our lord jesus Eph. i cryst/ which hath so abundantly endowed & euryched us with all manner of heavenly & spiritual gifts/ in that he hath given us cryst All the figures were but shadows of christ the Col. ij. verity & very body of al. which very body now comen: what should we desire more? Is not this body in whom all verities be contained Heb. xii &. xiii the perfection & perfitsome of all? is not cryst the beginning & end of our faith: is not he the very same histerday to days & for ever? was not Abraham with all the faithful fro the begin ninge & shallbe to thending justified & saved by faith only in christ? Be not therefore carried about christian reder with diverse ●ayne & strange doctrine not contained in holy scripture but invented & feigned of anticriste & his faction. ●ede the sermons of the apostles thorough their acts & look what gospel they preached/ look whither it was not written & whither the● preached any thing with out the testimony ●f the scriptures? & shall we believe Mo●●s ●are word whom we know nother Apostle nor preacher? it is verily a long way between the first ca of Gen. & the last of apocal. & many verities & mich wholesome doctrine contained ●● this space. A longer way I fear me than ever Moore either ●aded with his camel or did swim with his mouse: & whith●t all the trouthes into which the holy ghost led the apostles be contained in this wide ocean & deep sea I ween it passeth Moris' speculation to know/ & mich more te●●er●●i ouse he showeth himself to dare affirm that all trouthes necessary to be believed be not here contained/ sith he neither know what is here written nor yet understand any one ca therein. What word of faith in god the father/ in christ the son/ in the holy ghost lakketh in the bible? what promise what gospel necessary for our salvation & comfort have not the scripture? what commandment wanteth it? what doctrine other to exhort/ warn/ rebuk/ correct/ or to convince faileth in the holy testamentis? How many stories & ensamples are there setforth to teach the knowledge of god/ his power/ goodness/ faithfulness/ troth/ & mercy for the faithful? & again his fear/ wrath/ vengeance/ justice/ & ingementis for the ungodly? Is there any vice either against god or man/ but the scripture rebuke & dā●ne it? are not all the scriptures reduced to faith & love? & did not cryst knitup all the law & prophetis with this double knot of love of god & our neighbours? is not the scripture the sure anchor of our faith & religion? Aet. xuj. what else did Paul & Silas answer the keeper/ asking these what must I do to be saved/ them Believe in the lord jesus & y● shalt be saved? whal would Moore make us believe with his unwritten words? Is not the old faith of our father's Adam/ Noe/ Abraham & jacob written & commended so oft both in the old & new testament sufficient? shall Moore avert us from y● sue● ancorand undoubted written word of god to his own unwritten vaynetes? Is our creed & faith delivered us in writing by the apostles which they did draw out of holy senior riptures now so insufficient/ that we must sew & patch to it Moris unwritten articles of a new found faith? or shall we desire M. Moore to make us a new Credo & cor reck the old? ¶ What think you of that most faithful minister Moses/ so meek so studious/ so di ligent & loving to his congregation committed to him that he offered himself to be blotted out of the book of life for their salvation? think you that he was not as diligent to write as to preach them by mouth the hole some of th' eir salvation & all christian religion? verily steuen called the written words delivered to More says in the mount of Syna. The words of life Acto. seven. The prophetis which were so far vent & ready to win the people to god being content even to die for their preaching: were they so cold & negligent as to leave out any thing unwritten necessary for our salvation? The apostles the very messengers of christ as especially Paul whose labours and sweat in the gospel exceeded all others to win both i●e & gentle/ being also earnest for his brethren the i●es that he desyerd to be castout of God's favour/ so they might be taken yn: was not this man think you as ere nest & diligent with his pe●ne as with his word to win the world to christ? Paul & his fe laws known in their time that the sown of their words were but slyper voices smytinge the moste slyper sense to enter yn at one ear & to go out with many at the other/ & went but with their bodis only for the time, but their wry tingi● should not only be ●erde/ but also offered to men's eyes the most suereste sense of all/ to sown thorout all the world for ever where theirselues could never come. They see their writings (what contention o● schism so ever fell) should abide for ever to decyse & determen the trowth/ & that letters were the most faithful & suerest keepers of their words & voices/ They same also in their time that their sermons & doctrine/ diverse hearers did diversely report into their scla wnder & peril of errors & false belief: wherefore to be sure & to avoid these inconue nientis/ & for that other fruits/ they committed their words unto letters. joan preached (I doubt not) first against Corinthus & Ebion ere he written/ but to confute their heresy more surely & more at large: what a gospel did he write: even the brazen pillar & foundation of the troth to stands against/ & to bare down all sich heresies to the worldis end But here says Moore/ that the apostles were not so plenteous with their pens as they were with their mouths. Whereunto I answer that they were as rich & as diligent with their pen/ you rather plentuo●ser than with their tongues. For that man which writeth ● thing with deli●eracion which he hath spoken & preached so oft ●efore/ shall do it more exactly & richly with his pen then ever he spoke it/ sith the holy ghost fail noless● his pen than he did before his tongue. I think Paul did set forth s●nne/ the law/ grace & the gospel ●●●●nfyinge by faith only in his pistle t● y●●om. with his pen or spoke it while his scribe did receive it: as richly as ever he did preach these things by mouch. ●ow compendioise an introduction in to the understanding of the hole scripture that pistle is/ th●i know that have laboured & studied it. Did not Crys●stome/ Austen/ Jerome etc. dryte their homilies & sermons more large lie ●d clearly than they preached these? And if we might fetch a conjecture at the gentle letters/ I would argue: that Cicero his oracious whyten/ karyed with them more vehemence/ pe●he/ and power to persuade/ them spoken: although I know y● the speaker and pronouncer g●ue his oration spirit and life. For I think (and so died Milo himself) that if Cicero had said his oration for Milo as rich ● and as plenteously as he afterward wro●e it: Milo had never eaten so strange course is ●he in Massilia. But let these conjectures ●asse: and turn we to the assured certainty ●f the written word/ to be set against Moris ●auering unwritten vanites which as they cannot certify nor set no troubled conscience at este: so put they noman in surety of salvation is doth the written word of god: except my man be so mad as to believe Moris' ba●e word better than God's written promise The words of god written are so certain The undoubted certainty of the scripture ● they be bound with an oath of his own mouth weringe by himself/ so that neither the teacher nor the lerner of them needeth never to doubt. And by this oath he hath assuered us of the same hrretage given unto our father's ●braham Isaac etc. if we persever in the same ●aith and sufferance patiently tarrying fo● it in hope: setting before our eyes the same self promised hope whom we taryfore/ jesus cr●st the very troth of god and the self promi se: of whom he assuereth us so certainly that he falleth him the sure fast● author of our sou●is. (the greeks use the anchor proverbially for a sure and self refugye/ and for all things that we trust and cleave to) Now what sueter anchor is there than God's written word confirmed by his▪ own oath/ even his everlasting testament written in christ's blood ratified confirmed & sealed with his death? un to which testament says Paul Gala. iij. th●rought noman to add any thing more or to change: which considering the assured certainty of this word and gospel written/ when he came to the penninge thereof to certify his Timothe & Titus set to preach it/ laid on these words as hammers saying. Fidelis sermo/ certus sermo/ indubitatus sermo. It is aferme fast & a sure word/ certain & undoubted worthy to be approved & embraced all manner of ways/ so that it is profis table to teach to rebuke to exhort &ce. It behoveth an overseer says he to be glued to this assuered & certain word by which men are taught & instruct/ so that they may exhort with wholesome doctrine & convinceal y● again say it. Our gospel says Paul i thessa. i was preached with you/ not in word only but also with power by the holy ghost in great assuerance & certainty as you know. For he say● nothing but he proved it them by the sure testimony of scripture when he first preached with them & converted them. Act. xvij. ●nd note well christian reder when Paul cometh to this certain assured word of his gospel. That christ died for our sins: how earnestly he exhorteth these two overseers saying. These things teach/ This i Tim. iiij. &. ij. i Tim. ij. &. iiij. command/ These things whet & exercise upon them. These monesshe & warn them. And when he came to the .iij. ca ij. T●. to put him in mind of this certain gospel & of thassurance of whom he was learned the scripture/ how effectuous mighty & perfect it is unto salvation/ a none se with how marvelous earnest obtestation he adjured Timothe before god & the lord jesus christ that he should preach it: biding him to be fervent be it in season or out of season: Improve rebuke exhort with all patience etc. Now christian reder/ I obtest & adjure the with Paul/ before God & the lord jesus christ that shall judge the quick & deed at his aperinge in his kingdom/ that thou cleave unto the anchor of his written and adsuered word/ not to leave it for Moris unwritten rites & ceremones/ forsake not god's certain writing for Moor's uncertain vanytes. Believe god's undoubted scriptures: & aborte Moris' execrable & damnable doctrine if thou wilt save thy soul. What christian man doth not doubt of Moris' unwritten words or rather know them for undoubted blasphemies & stark heresies? but of the troth of God's written testament/ no christian man being one of Christ's floche hearing and knowing his herd man's voice never doubted/ nor never shall. but is assuered that it is his everlasting troth sufficient for our salvation. Which god give us grace only to read/ to understand/ to believe/ to cleave to/ and to ps. cxix hold it up before us the very light unto our feet/ that we stumble not at Moris unwritten lies and fall into his damnable doctrine. Amen. The voice of thy brother's blood crieth unto me from the earth. Gen. iiij For I will avenge the blood of the poor oppressed: y● lord enquereth for it/ he forgetteth not their crying. Psal. ix. The Fawtes. In. ii●. lef. first side. i line/ read heaven. iiij lef. i side. twenty-five. line/ for y●/ read yt. u lef. i s● xv. lie. read faultless. xv. lef. i sy. last line read word. twenty-five. let. ij. side. twenty-three. line. read shallbe born: xliij. lef. i side. u lie. read hau● you Moris' etc. xliiij. lef. i sy. iiij. line. steer 〈…〉 xlvi. lef. i sy. & first word/ read autorites M. D. xxxiiij. at Emdon by jacob Au〈…〉