☞ An answer unto Sir Thomas Mores dialoge made by Willyam Tindale.  
¶ First he declareth what the church is/ and geveth a reason of certain words which Master More rebuketh in the translation of the new Testament. ☜  
¶ After that he answereth particularlye vn to everye chapter which seemeth to haue any appearance of truth thorough all his .iiij. books.  
☞ Awake thou that slepest and grind up from death/ and Christ shall give the light Ephesians.  
v.   

Wyllyam Tindale  
THe grace of our lord/ the light of his spirit to se and to judge/ true repentance towards goddes lawe/ a fast faith in the merciful promises that are in our savioure Christ/ fervent love toward thy neighbour after the ensample of Christ and his sayntes/ be with the o reader and with all that love the trouth and long for the redemption of goddes elect. Amen.  
our savioure Ihesus in the .xvj. chapter of johan at his last supper when he took his leave 
Ioa. 16  of his disciples/ warned them saying/ the holy ghost shall come and rebuk the world of iudgement. That is/ he shall rebuk the world for lack of true iudgement and discr●●yon to judge/ and shall prove that the taste of their mouths is corrupt/ so that they judge sweet to be sour and sour to be sweet/ and their eyes to be blind/ so that they think that to be the very service of god which is but a blind supersticyon/ for zeal of which yet they persecute the true service of god: and that they judge to be the lawe of god which is but a false imagination of a corrupt iudgement/ for blind affection of which yet they persecute the true lawe of god& them that keep it. And this same is it that paul saith in the second chapter of the first epistle to the Corinthians/ how that the natural man that is not born again and created anew 
1. Cor. 2.  with the spirit of god/ be he never so great a philosopher/ never so well sene in the lawe/ never so sore studied in the scripture/ as we haue ensamples in the pharisees/ yet he can not vnderstonde the things of the spirit of god: but saith he/ the spiritual iudgeth all things and his spirit searcheth the deep secrets of god/ so that what so ever god commandeth him to do/ he neverleveth serchinge till he come at the bottom/ the pith/ the quick/ the liffe/ the spirit/ the marye and very cause why/ and iudgeth all thing. Take an ensample/ in the great commandment/ love god with all thine heart/ the spiritual searcheth the cause and looketh on the benefits 
Mat. 22  of god and so conceaveth love in his heart And when he is commanded to obey the powers 
Rom. 13  and rulers of the world/ he looketh on the benefits which god sheweth the world thorough them and therfore doth it gladly. And when he 
Mat. 22  is commanded to love his neighbour as himsilfe/ he searcheth that his neighbour is created of god and bought with Christes blood and so forth/ and therfore he loveth him out of his heart/ and if he be evil forbereth him and with all love and patience draweth him to good: as elder brethren wait on the younger and serve them and suffer them/ and when they will not come they speak fair and flatter and give some gay thing and promise fair and so draw them and smite them not/ but if they may in no wise be holp/ refer the punishment to the father and mother and so forth. And by these iudgeth he all other laws of god and understandeth the true use and meaning of thē. And by these understandeth he in the laws of man/ which are right and which tyranny.  
If god should command him to drink no wine/ as he commanded in the old testament that the preastes should not: when they ministered in the temple and forbade divers meats/ the spiritual( because he knoweth that man is lord over all other creatures and they his servauntes made to be at his pleasure/ and that it is not commanded for the wine or meate it self that man should be in bondage unto his awne servant the inferior creature) ceaseth not to search the cause. And when he findeth it/ that it is to tame the flesh and that he be alway sober/ he obeyeth gladly/ and yet not so supersticiouslye that the time of his disease he wolde not drink wine in the way of a medicine to recover his helts/ as David ate of the hallowed breed and as Mose for necessity left the children of Israel vncircumcysed .xl. yeares/ where of likelihood 
1. Reg. 21.  some died vncircumcysed& were yet thought to be in no worse case then they that were circumcysed/ as the children that died with in the eight day were counted in as good case as they that were circumcysed/ which ensamples might teach us many things if there were spirit in vs. And likewise of the holy day/ he knoweth that the day is servant to man/ and therfore when he findeth that it is done because he should not be let from hearing the word of god/ he obeyeth gladly/ and yet not so supersticiouslye that he wolde not help his neighbour on the holy day and let the sermon alone for one day/ or that he wolde not work on the holydaye/ need requyringe it/ at such time as men be not wont to be at church/ and so thorough out all laws. And even likewise in all ceremonies and sacramentes he searcheth the significations and will not serve the visible things. It is as good to him/ that the preast say mass in his goune as in his other apparel/ if they teach him not some what and that his soul be edefyed therbye. And as sone will he gape while thou puttest sonde as holysalt in his mouth/ if thou show him no reason therof. He had as lief be smered with on hallowed butter as anointed with charmed oil if his soul be not taught to vnderstonde some what therbye/ and so forth  
But the world captyvateth his wit and about the lawe of god maketh him wonderful imaginations unto which he so fast cleaveth that ten johan Baptistes were not able to dispute them out of his head. He believeth that he loveth god because he is ready to kille a turcke for his sake that believeth better in god then he/ whom god also commandeth us to love and to leave nothing unsought/ to win him unto the knowledge of the truth/ though with the loss of our lives He supposeth that he loveth his neighbour as much as he is bound/ if he be not actuallye angry with him/ whom yet he will not help frelye with an halfpenye but for avantage/ or vayneglorye or for a seely purposse. If any man haue displeased him/ he keepeth his malice in and will not chafe him self about it till he se an occasion to avenge it craftelye and thinketh that well enough. And the rulers of the world he obeyeth thinketh he/ when he flatereth them and blindeth them with gifts and corrupteth the officers with rewards and begyleth the lawe with cautels and sotiltyes. And because the love of god& of his neighbour which is the spirit and the liffe of all laws and wherefore all laws are made/ is not written in his heart/ therfore in all inferior laws and in all worldly ordinances is he betell blind. If he be commanded to abstain from wine/ that will he observe unto the death to/ as the charter house monks had lever die them eat flesh: and as for the soberness and chastisinge of the membres will he not look for/ but will power in ale and bear of the strongest with out measure and heat thē with spices and so forth. And the holidaye will he keep so straight that if he meet a flee in his bed he dare not kill hir/ and not once regard wherefore the holidaye was ordined to seek for goddes word/& so forth in al laws. And in ceremonies& sacramentes/ there he captiuateth his wit& vnderstondinge to obey holy church with out askinge what they mean or desiring to know but only careth for the keeping and looketh ever with a pair of narrow eyes and with all his spectacles upon them/ lest ought belefte out. For if the preast should say mass/ baptize or hear confession with out a stolen about his neck/ he wolde think all were marred and doubt whether he had power to consecrate/& think that the virtue of the mass were lost/& the child not well baptized or not baptized at all/& that his absolution were not worth a mite He had lever that the bishop should wag .ij. fingers over him/ thē that a nother man should say god save him and so forth. wherefore beloved reader in as much as the holy ghost rebuketh the world for lack of iudgement/ and in as much also as their ignorance is with out excuse before whose faces enough is set to judge by/ if they wolde open their eyes to se/ and not captivate their vnderstondinge to believe lies: and in as much as the spiritual iudgeth all thing/ even the very bottom of goddes secrets/ that is to say/ the causes of the things which god commandeth/ how much more ought we to judge our holy fathers secrettes and not to be as an ox or an ass with out vnderstondinge.  
judge therfore reader whether the pope with his be the church/ whether their authority be above the scripture: whether all they teach without scripture be equal with the scripture: whether they haue erred/ and not only whether they can. And against the m●●● of their sophistrye take the ensamples that are past in the old testament and authentic stories and the present practise which thou sayst before thine eyes. judge whether it be possible that any good should come out of their dumb ceremonies and sacramentes in to thy soul. judge their penance/ pilgrimages/ pardons/ purgatory/ praying to posts/ dumb blessings/ dumb absolucyons/ their dumb pateringe and howlinge/ their dumb strange holy gestures with all their dumb disgysinges/ their satisfaccions and iustefyinges. And because thou findest thē false in so many things/ trust thē in nothing but judge thē in al things. mark at the last the practise of our fleshly spiritualty and their ways by which they haue walked above .viij. hundred yeares/ how they stablish their lies/ first with falsifiynge the scripture/ then thorough corruptinge with their riches where of they haue infinite treasure in store: and last of all with the sword. Haue they not compelled the emperors of the earth and the great lords and high officers to be obedient unto them/ to dispute for thē and to be their tormentoures/ and the samsumims themselves do but imagine mischief and inspire them. mark whether it were ever truer then now/ the scribes/ pharisees/ Pilate/ herod/ Caiphas& Anna/ are gathered to gether against god& Christ. But yet I trust in vain/ and that he that broke the counsel of achitophel shall scater theirs. mark whether it be not true in the highest degree/ that for the sin of the people hypocrites shall rain over them. What shows/ what faces and contrary pretences are made/ and all to stablish them in their theft/ falsehood and damnable lies/ and to gather them to gether for to country vesotiltye to oppress the truth and to stop the light& to keep all still in darkness. Wherfore it is time to awake/ and to se everye man with his awne eyes and to judge/ if we will not be judged of Christ when he cometh to judge. And rebembre that he which is warned hath none excuse/ if he take no hede. Herewith fare well in the lord Iesus Christ whose spirit be thy guide and doctrine thy light to judge with all₊  
Amen. ☜   


What the church is  
this word church hath diverse significations. First it signifieth a place or house/ whether christen people were wont in the old time to resort at times convenient/ for to hear the word of doctrine/ the lawe of God and the faith of our saviour Ihesus christ/ and how and what to pray and whence to axe power and strength to live goodly. For the officers thereto appoynted preached the pure word of god only and prayed in a tongue that all men understood. And the people herkened unto his prayers/ and said thereto Amen and prayed with him in their hearts/ and of him learned to pray at home and every where/ and to instruct every man his howsholde₊  
where now we hear but voices with out signification and buzsinges/ howlinges and crienges/ as it were the halowenges of foxes or baytinges of beres/ and wonder at disguisinges and toys wheroff we know no meaninge₊  
By reason whereof we be fallen in to such ignorauncye/ that we know of the mercy and promises which are in christ nothing at all₊  
And of the lawe of god we think as do the turkes/ and as did the old heathen people/ how that it is a thing which every man may do of his awne power/ and in doing therof becometh good and waxeth rightuouse and deserveth heaven: ye and are yet more mad then that. For we imagine the same of phantasyes and vain ceremonies of our awne making/ neither needful vn to the taming of our awne flesh/ neither profitable vn to our neighbour/ neither honour unto god₊  
And of prayer we think/ that no man can pray but at church/ and that it is nothing else but to say pater noster unto a post. wherewith yet and with other obseruaunces of our awne imagininge/ we believe/ we deserve to be sped of all that our blind hearts desyre₊  
IN a nother signification it is abused and mystaken for a multitude of shaved shorn and oiled which we now call the spirytualtye and clergy. As when we read in the chronicles king wyllyam was a great tyrant and a wicked man unto holy church and took much lands 
king william king johan  from them. king johan was also a perylouse man and a wicked unto holy church/ and would haue had them punished for theft/ murder and what soever mischeue they did/ as though they had not haue been people annoynted/ but even of the vile rascall and comen lay people  
And Thomas bekett was a blessed and an holy man for he died for the liberties( to do all mischeue 
S. Thomas of canterburye  unpunished) and privileges of the church. Is he a lay man or a man of the church? such is the living of holy church. So say men of holy church. ye must believe in holy church and doas they teach you. will ye not obey holy church? will ye not do the penance enjoined you by holy church? will ye not forswear obedience unto holy church? Beware lest ye fall in to the indignation of holy church/ lest they curse you and so forth. In which all we vnderstonde but the pope cardenalles/ legates/ monarch/ archbisshopes/ bishops/ abbots/ priors/ chauncelers/ archedecons/ commissaries/ officiales/ priests/ monkes/ freres/ black/ whit/ pied/ grey/& so forth/ by( I trow) a thousand names of blasphemy& of hypocrisy& as many sundry fashions of disgysinges₊  
IT hath yet or should haue a neither signifycacyon little known among the comen people now a dayes. That is to wit/ it signifieth a congregation/ a multitude or a company gathered to gether in one/ of all degrees of people. As a man would say/ the church of london/ meaning not the spiritually only( as they willbe called for their diligent saruinge of god in the spirit& so sore eschuynge to meddle with temporal matters) but the hole body of the city/ of all kinds conditions and degrees. and the church of bristol/ al that pertain unto the town generally. And what congregation is ment/ thou shall all way vnderstonde by the matter that is entreated of and by the circumstances therof₊  
And in this thrid signification is the church of god or christ taken in the scripture/ even for the whole multitude of all them that receive the name of christ to believe in him/ and not for the clergy only. For paul saith Galatiens. 1. I persecuted the church of God a boue measure. 
Gala. 1.  which was not the preachers only/ but all that believed generally/ as it is to se acts. xxii. where he saith/ I persecuted this way/ even unto the death 
acts. 22.  binding and putting in prison both men and we men. And. Galath. 1. I was unknown concerning my person unto the congregacyons off 
Gala. 1.  the Iewes which were in christ. And Roma. xvi. I commend unto you phebe the deaconysse 
Ro. xvi.  of the church of cenchris. And the churches of Asia salute you. 1. Coryn. the last. And yf a man can not rule his awne howsse/ 
1. Cor. 16.  how shall he take the care of the church of God. 1. Tymothe. iii? yf any faithful man or woman haue wedoowes/ let them finde them/ 
1. timo. 3.  that the church be not charged. 1. Tymothe. v. 
1. timo. 5.  And. mat. xviij. if thi broter hear the not tell the church or congregation and so forth. In which places and throughout al the scripture/ the church is taken for the hole multitude of them that believe in christ in that place in that parish town/ city/ province/ land or throughout all the world/ and not for the spirituality only  
notwithstanding yet it is some times taken generally for all that embrace the name of christ 
A double signification of this word church  though their faiths be nought or though they haue no faith at all. And some times it is taken specially for the elect only in whose hearts God hath written his lawe with his holy spirit and given them a felinge faith of the mercy that is in christ Iesu our lord.  

¶ why Tindale used this word congregation rather thē church in the translation of the new testament.  
Wherfore in as much( as the clergy as the nature of those hard& indurat adamandstones is/ to draw all to them) had appropriat unto themselves the term that of right is comen unto all the hole congregation of them that believe in christ and with their false and sotle wiles had beguiled and mocked the people and brought them in to the ignorance of the word/ making them vnderstonde by this word church/ nothing but the shauenflocke/ of them that shore the hole world: therfore in the translation of the new testament where I found this word ecclesia/ Ienterpretated it/ bi this word congregation. Even therfore did I it/ and not of any mischevouse mind or purpose to stablish heheresie/ as master More vntrulye reporteth of me in his dialoge where he raileth on the translation of the new testament  
And when. M. More saith/ the this word church is known well enough/ I report me unto the conscyences of all the land/ whether he say truth or otherwise/ or whether the lay people vnderstonde by church the hole multitude of all that profess christ/ or the iuglinge sprytes only. And when he saith that congregation is a moore general term/ iff yt were yt hurteth not. for the circumstance doth ever tell what congregation is ment. nevertheless yet saith he not the truth. For wheresoever I may say a congregation/ there may I say a church also as the church of the devil/ the church of satan/ the church of wretches/ the church of wekedmen/ the church of liars and a church of turkes therto₊  
For. M. More must grant( if he will have ecclesia translated thorowte all the new testament by this word church) that church is as comen as ecclesia. Now is ecclesia a greek word and was in use before the time of the apostles and taken for a congregation among the heathen/ where was no congregation of god or of christ. And also Lucas himself useth ecclesia for a church or congregation of heathen people thrice in one chapther even in the .xix. of the acts/ where Demetrius the goldsmith or silver smith had gathered a company against paul for 
acts. 19.  preaching against ymages₊  
How be it. M. More hath so long used his figures of poetry/ that( I suppose) when he erreth most/ he now by the reason of a long custom/ believeth himself/ that he saith most true. Or else( as the wise people which when they dance naked in nets believe that no man with thē) even so. M. More thinketh that his errors be so subtly cowched that no man can espy them. So blind he counteth all other men in comparison of his great vnderstondinge. But charitablye I exhort him in christ to take hede for 
Iudas  though Iudas were wilier then his fellows to get lucre/ yet he proved not most wise at the last end. Nether though Balam the false phophete 
Balaam  had a clear sight to bring the curse of God upon the children of Israel for honours sake/ yet his couetousenesse did so blind his prophesy/ that he could not se his awne end. Let therfore. M More and his company awake be times ere ever their sin be ripe lest the voice of their weakness ascend up and awake God out of his sleep/ to look upon them and to bow his ears unto their cursed blasphemies against the open truth/ and to sand his heruestmen and mowares of vengeance to reap yt₊  
But how happeth it that. M. More hath not contended inlykewise against his derelynge Erasm{us} all this long while? doth not he change this word ecclesia in to congregracyon and that not s●ldē in the new testament? peradventure he owithe him favour because he made Moria in his house. which book if were in englishe/ then should every man se/ how that he then was far other wise minded than he now writeth. But verily I think that as Iudas betrayed not christ for any love that he had unto the high priests/ scribes and phareses/ but only to come by that wherefore he thirsted: even so. M. More( as there are tokens evident) wrote not these books for any affection that he bare unto the spiritualtie or unto the opinions which he so barelie defendeth/ but to obtain only that which he was an hongred fore: I pray God that he eat not to hastily lest he be choked at the later end/ but that he repent and resist not the spirit of god which openeth light unto the worlde₊   

¶ why he useth this word elder and not prest  
A neither thing which he rebuketh is that I interpret this greek word presbiteros by this word signior. Of a truth signior is no veri good english/ though signior and junior be used in the universities: but there came no better in my mind at that time. How be it I spied my fault sens/ long yer. M. More  told it me/ and haue mended it in all the works which I sens made and call it an elder. And in that he maketh heresy of it/ to call presbiteros an elder he condemneth their awne old latin text of heresy 
M. More condempneth the latin text 1. petri. 5.  also/ which they use yet daily in the church and haue used/ I suppose/ this .xiiij. hundred yeres. For that text doth call it an elder likewise. In the .v. chapter of the first of peter/ thus standeth it in the latin text. Seniores qui in vobis sunt/ obsec●o ego consenior/ pascite qui in vobis est gr●gem christi. The elders that are among you I beseech which am an elder also that ye feed the flock of christ/ which is among you There is presyteros called an elder And in that he saith feed christes flock/ he meaneth even the ministres that were chosen to teach the people and to inform them in gods word and no lay ●… ersones. And in the second epistle of john 
ij. johan  ●… aith the text/ signior elect domine et filijs ●e●… us. the elder unto the elect lady and to here chylderen. And in. the .iij. epistle of john. signior Gaio dilecto. the elder unto the beloved 
iij. johan  Gaius. In these .ij. pystles presbiteros is cal●…ed an elder. And in the .xx. of the acts/ the text 
acts. 20.  ●… ayth: paul sent for maiores natu ecclesie/ the elders in birth of the congregation or curch/ and said unto them/ take hede unto youre selves and unto the hole flock/ over which the holy ghost hath made you episcopos ad regendum ecclesiam dei/ bishops or ouersears to govern the church of god▪ There is presbiteros called an elder in birth which same is immediately called a bishop or ouersear/ to declare what persons are ment. hereof ye se that I haue no more erred thē there awne text which they haue used sens the scripture was first in the latin tongue/ and that their awne text understandeth by presbiteros nothing save an elder. And they vere called elders/ because of their age/ grauite and sadness/ as thou mayst se by the text: and bishops or ●uersears by the reason of their offices. And all that were called elders( or priests if they so will) were called bishops also/ though they haue divided the names now/ Which thing thou mayst evidently se by the first chapter of titus. And the .xx. of the acts and other places more. And when he layeth Timothe vn to my charge/ how he was young/ then he weeneth that he hath won his gylden spores. But I wolde pray him to show me where he readeth that Paul calleth him presbiteros/ preast or elder. I durst not then call him Episcopus properly. For those ouersears which we now call bishops after the greek word/ were all way bydynge in one place/ to govern the congregation there. Now was Timothe an apostle. And Paul also writeth that he come shortly again. well/ will he say/ it cometh yet all to one. For if it becometh the lower minister to be of a sad and discrete age/ much more it becometh the higher. It is truth But .ij. things are with out lawe/ god and necessity. 
Note  yf god to show his power shall shedeout his grace more upon youth then upon age at a time/ who shall let him? women be no meet 
women  vesseles to rule or to {pre}ach( for both are forboden thē) yet hath god endoted them with his spirit at sundry times and shewed his power▪ goodness upon them and wrought wonderful things by them/ because he would not haue them despised. We read that women haue judged all Israel and haue been great prophetisses and haue done mighty deeds. ye and if stories be true/ women haue preached sens the opening of the new testament.  
do not our women nov christen and minister the sacrament of baptism in time of need? Might they not by as good reason preach also/ if necessity required? If a woman were dreuen in to some island/ where Christ was never preached/ might she there not preach him/ if she had the gift thereto? might she not also baptize? And why might she not/ by the same reason minister the sacrament of the body& blood of christ/ and teach them how to choose officers& ministres? O poor women/ how despice ye them? The viler the better welcome unto you. An hore had ye lever than an honest wife. If only shaven& annoynted may do these things/ then christ did them not ner any of his apostles/ ner any ●an in long time after. For they used no such ceremonies.  
notwithstanding though god be under no law& necessity lawless: yet be we under a lawe& ought to prefer the men before the women and age before youth/ as nigh as we can. For it is against the lawe of nature that young men should rule the elder/ and as uncomely as that women should rule the men/ but when need requireth. And therfore if paul had had other shift& a man of age as meet for the room/ he would not haue put Timothe in the office. he should no doubt haue been kept back until a fuller age and haue learned in the mean time in silence. And what soever thou be/ that readest this/ I exhort thee in our lord/ that thou read both the epistles of Paul to Timothe/ that thou mayst se how diligently( as a mother careth for hir child/ if it be in peril) Paul writeth unto Timothe/ to enstructe him/ to teach him/ to exhort/ to courage him/ to steer him up/ to bewise/ sobir/ diligent/ circumspect/ sad/ humble and meek saying: these I writ/ that thou mayst know how to behave thyself in the howsse of god which is the church or congregation avoid lusts of youth/ beware of ungodly fables and old wives tales/& avoyde the company of men of corrupt minds which wast their brains about wranglynge questions. Let no man despise thine youth. As who should say/ youth is a despised thing of itself/ where unto men give none obedience naturally or reverence. Se therfore that thy virtue exceed/ to recompense thy lack of age/ and that thou so behave thyself/ that no fault be found with the. And again/ rebuk not an elder sharply/ but exhort him as thy father/ and yongemen as thy brethren/ and the elder women as thy mothers/ and the youngewemen as thy sisters and such like in every chapter. admit none accusation against an elder under less then .ij wittenesses. And Paul chargeth him in the sight of god and of the lord Iesus christ and of his elect angels/ to do nothing rashly or of affection. And shortly where unto youth is most prove and ready to fall/ therof warneth he him with al diligence/ even al most or all to gether half a dozen times of someone thing. And finally as aman would teach a child that had never before gone to school/ so tenderly& so carefully doth paul teach him. It is a nother thing to teach the people and to teach the preacher. Here Paul teacheth the preacher/ young Timothe.  
And when he affirmeth that I say/ how that the oylinge and shauinge is no parte of the priesthood. That improveth he not ner can do. and therefore I say it yet. And when he hath enserched thuttermost that he can this is al that he can lay against me/ that of an hundred there be not .x. that haue the propirties which paul requireth to be in them. wherefore if oylinge and shauinge be no parte of their priesthood/ then evermore of a thousand .ix. hundred at the lest should be no priests at all. And quod your friend would confirm it with an oath and swear deeply/ that it would follow and that it must needs so be. which argument yet/ if there were no neither shift I would solve after an oxford fashion/ with concedo consequenciam et consequens. And I say morouer that their annoyntynge is but a ceremony borrowed of the Iewes/ though they haue somewhat altered the maner/& their shauinge borrowed of the heathen priests/& that they be no more of their priesthood/ thē the oil/ salt/ spittle/ taper& chresom cloth of the substance of baptism. which things/ no doubt/ because they be of their coniurynge/ they would haue preached of necessity unto the salvation of the child/ except necessity had dreuen them unto the contrary.  
And seeing that that oil is not of necessity/ let. M. More tell me what more virtue is in the oil of confyrmacion/ in as much as the bishop sacrithe the one as well as the other: ye and let him tell the reason why there should be more virtue in the oil where with the bishop annoynteth his priests. Let him tell you from whence the oil cometh/ how it is made/ and why he selleth it to the curates where with they anoint the sick/ or whether this be of less virtue then the other₊  
And finally whi used not the apostles this greek word hiereus or the interpreter this latin 
☞  word sacerdos/ but all way this word presbiteros and signior/ by which was at that time nothing signified then an elder? And it was no doubt taken of the custom of the hebrews/ where the officers were ever elderly men as nature requireth. As yt appeareth in the old testament and also in the new. The scribes/ pharisees and the elders of the people saith the text/ which were the officers and rulers/ so called by the reason of their age₊   

¶ why he useth love rather then cheryte  
HE rebuketh also that I translate this greek word agape in to love/ and not rather in to charity so holy and so known a term. verily charity is no known Englesh in that sens which agape requireth. For when we say/ give your alms in the worshepe of God and sweet saint charity/ and when the father teacheth his son to say blissinge father for saint charity/ what mean they? In good faith they wot not. Morouer when we say/ God help you/ I haue done my charity for this day/ do we not take it for alms? And the man is ever chidinge and out of charity/ and I beshrew him saving my charity/ there we take it for patience. And when I say a charitable man/ it is taken for merciful. And though mercifulness be a good love or rather spring of a good love/ yet is not every good love mercifulness. As when a woman loveth her husband godly or a man his wife or his friend that is in none adversity/ it is not allwaye mercifulness. Also we say not this man hath a great charity to god/ but a great love. wherefore I must haue used this general term love/ in spite of mine heart often times. And agape and charitas were words used among the heathen yer christ came/ and signified therfore more then a godly love. And we may say well enough and haue heard it spoken that the turkes be charitable one to a neither among themselves and some of them unto the chrysten to. besides all this agape is comen unto all loues₊  
And when Master More saith every love is not charity/ no more is every apostle chrystes appostell ner every angel gods angel/ ner every hope chrystē hope nor every faith or belief chrystes belief/ and so by an hundred thousand words. So that yf I should all way use but a word that were no moore general then the word I interpret/ I should interpret nothing at all. But the matter yt self and the circumestaunces do declare what love/ what hope and what faith is spoken of. And finally I say not charity god or charity your neighbour but love God and love your neighbour ye and though we say a man ought to love his neighbours wife and his daughter/ a christen man doth not vnderstonde/ that he is commanded to defile his neighbours wife or his doughter₊   

why favour and not grace  
ANd with like reasons rageth he because I turn charis in to favour and not in to grace/ saying that every favour is not grace and that in some favour there is but little grace. I can say also in some grace there is little goodness. And when we say/ he standeth well in my ladis grace/ we vnderstonde no great godly favour. And in universities many ungracious graces are goten₊   

¶ why knowledge and not confession/ repentance and not penaunce₊  
ANd that I use this word knowledge and not confession/ and this repentance and not penance. In which all he can not prove/ that I give not the right englishe unto the greek word. But yt is a far other thing that payneth them and biteth them by the breasts. There be secret pangs that pinch the very hearts of them/ where of they dare not complain. The sickness that maketh them so impacyent is/ that they haue lost their iuglinge terms. For the doctors preachers were wont to make many deuisyons/ distinccyons and sorts of grace/ gratis data/ gratum faciens/ preueniens and subsequens. And with confession they iugled/ and made the people/ as oft as they spake of yt: vnderstonde shryft in the ear. whereof the scripture maketh no mention: no it is clean against the scripture as they use yt and preach yt/ and vn to god an abhominacyon and a foul stinkynge sacrifice unto the filthy ydole priapus The loss of those iuglinge terms is the matter where of all these bottes breed/ that gnaw them by the belies and make them so vnquiet₊  
And in like maner/ by this word penance/ 
penance.  they make the people vnderstonde holy deeds of their enjoining/ with which they must make satisfaction unto godward for their sins. when al the scripture preacheth that christ hath made full satisfaction for our sins to godward/ and we must now be thankful to god again and kill the lusts of our flesh with holy works of gods enjoining and to take pacientlye all that god layeth on my back. And if I haue hurt my neighbour/ I am bound to shrive myself unto him and to make him a mends/ yf I haue where with/ or if not then to axe him forgiveness/ and he is bound to forgive me. And as for their penance the scripture knoweth not of. The greek hath Metanoia and metanoite/ repentance and repent/ or forthynkynge and forthynke. As we say in english it forthynketh me or I forthynke/ and I repent or yt repenteth me and I am sorry that I did yt. So now the scripture saith repent or let yt forthynke you and come and believe the gospel or glad tidings that is brought you in christ/ and so shall all be forgiven you/ and henceforth live a new life: And yt will follow yf I repent in the heart/ that I shall do no moore so willingly and of purpose. And yf I believed the gospel/ what God hath done for me in christ/ I should transversely love him again and of love prepare myself unto his commaundementes₊  
These things to be be even so. M. More knoweth well enough. For he understandeth the greek/ and he knew thē long yer I. But so blind is couetousenesse and dronken desire of honour gifts blind the eyes of the seeing and pervert the words of the righteous Deut. xvij. When 
Deut. 17. ☞  couetousenesse findeth vantage in servinge falsehood/ it riseth up in to an obstinat malise against the trouth and seeketh all means to resist it and to quench it. As Balam the false prophet/ though he wist that god loved Israhel& had blessed them and promised them great things/ 
Balam.  and that he would fulfil his promises/ yet for couetousenesse and desire of honour/ he fell in to such malice against the truth of god/ that he sought how to resist it and to curse the people. Which when god would not let him do/ he turned himself a neither way and gave pestilent counsel/ to make the people sin against god wherbye the wrath of god felle upon thē/ and many thousands perished. notwithstanding gods truth abode fast and was fulfiled in the rest. And Balam as he was the cause that many perished/ so escaped he not himself No more did any that maliciousy resisted the open truth against his awne conscience/ sense the world began/ that ever I read. For it is sin 
The sin against the holy ghost.  against the holy ghost/ which Christ saith shall neither be forgiven here nor in the world to come/ which text may this wise be vnderstonde that as that sin shalbe punished with everlasting damnation in the life to come: even so shall it 
☞  not escape vengeance here. As thou sayst in Iudas/ in pharaoh/ in Balam and in all other tyrants which against their consciences resisted the open truth of god.  
So now the cause why our prelates thus rage/ and that moveth them to call master More to help/ is not that they find just causes in the translation/ but because they haue lost their iugglynge and feigned terms/ wherewith Peter 
ij. Pet. ij.  prophisied they should make merchandise of the people.   

¶ Wether the church were before the gospel or the gospel before the church. ☜  
ANother doubt there is/ whether the church or congregation be before the gospel or the gospel before the church. Which question is as hard to solve/ as whether the father be elder thē the son or the son elder then his father. For the hole scripture and all believing hearts testify that we are begotten thorough the word. Wherfore 
j. Petr. the.  if the word beget the congregation/ and he that begetteth is before him that is begotten then is the gospel before the church. Paul also Romano. ix. saith/ how shall they call on whom they believe not? And how shall they believe with 
Ro. 9.  out a preacher? That is/ Christ must first be preached yer men can believe in him. And then it followeth/ that the word of the preacher must be before the faith of the belevar. And therfore in as much as the word is before the faith/ and faith maketh the congregation/ therfore is the word or gospel before the congregation. And again as the air is dark of itself and receiveth all hir light of the son: even so ar all mens hearts of themself dark with lies& receive al their truth of gods word/ in that they consent thereto. And morouer as the dark air geveth the son no light/ but contrary wise the light of the son in respect of the air is of itself and lighteneth the air and purgeth it from darkness: even so the lying heart of man can give the word of god no truth/ but contrary wise the truth of gods word is of herself and lyghteneth the hearts of the believers and maketh them true/ and cleanseth them from lies/ as thou readest john. xv. ye be clean by reason of the word. Which is to be understand/ in that the 
johan. xv  word had purged their hearts from lies/ from false opinions and from thinking evil good/ and therfore from consenting to sin. And john. xvij. sanctify thē o father thorough thy truth. And thy word is truth. And thus thou sayst that gods truth dependeth not of man. It is 
johan. 17  not true because man so saith or addmitteth it for true: But man is true because he believeth it/ testifieth and giveth witness in his heart that it is true. And Christ also saith himself john. v. I receive no witness of man. For if the multitude of mans witness might make ought true/ then were the doctrine of Mahomete truer then Christes.   

¶ Whether the apostles left ought vn written/ that is of necessity to be believed. ☜  
but did not the apostles teach ought by mouth that they wrote not? I answer/ because that many taught one thing/ and everyman the same in diuers places and unto diuers people/ and confirmed every sermon with a sundry miracle: therfore Christ and his apostles preached an hundred thousand sermons and did as many miracles which had been superfluous to haue been all written. But the pith and substance in general of every thing necessary vn to our souls health/ both of what we ought to believe& what we ought to do/ was written/ and of the miracles done to confirm it/ as many as were needful. So that what soever we ought to believe or do/ that same is written expressly or drawn out of that which is written.  
For if I were bound to do or believe under pain of the loss of my soul any thing that were not written/ ner depended of that which is written/ what holp me the scripture that is written? And thereto in as much as Christ and all his apostles warned us that false prophetes should come with false miracles/ even to disceaue the elect/ if it were possible/ where with should the true preacher confound the false/ except he brought true miracles to confound the false or else autentycke scripture of full authority all ready among the people.  
Some man wolde axe/ how did god continue his congregation from Adam to Noe& from Noe to Abraham/ and so to Moses/ with out writing/ but with teaching from mouth to mouth. I answer first that there was no scripture all the while/ they shall prove/ when our lady hath a new son. God taught Adam greater things then to writ. And that there was writing in the world long yer Abraham ye and yer Noe do stories testify.  
notwithstanding/ though there had been no writing/ the preachers were ever prophetes glorious in doing of miracles/ where with they confirmed their preaching. And beyond that god wrote his testament vn to them all way/ both what to do and to believe/ even in sacramentes. For the sacrifices which god gave Adams sons were no dumb popetrie or superstitious mahometrie/ but signs of the testament of god And in them they read the word of god/ as we do in books/ and as we should do in our sacramentes/ if the wicked pope had not taken the significations away from us/ as he hath robbed us of the true sens of all the scripture. The testament which god mad with Noe/ that he wolde no more drown the world with water/ he wrote in the sacrament of the raynebowe. And the appointment made between him and Abraham/ he wrote in the sacrament of circumcision. And therfore said steven acts. vij. he gave them the testament of circumcision. Not that the outward 
acts 7  circumcision was the hole testament/ but the sacrament or sign therof. For circumcision preached gods word unto them/ as I haue in other places declared.  
But in the time of Moyses when the congregation was increased/ that they must haue many preachars and also rulers temporal/ thē all was received in scripture/ in so much that Christ and his apostles might not haue been believed with out scripture for all their miracles Wherfore in as much as Christes congregation is spread a broad in to all the world much broder ◇ Moseses/ and in as much as we haue not the old testament only but also the new/ wherein all things are opened so richly and all fulfilled that before was promised/ and in as much as there is no promise behind of ought to be shewed more save the resurrection: ye and seeing that Christ and all the apostles with all the angels of heaven/ if they were here/ could preach no more then is preached/ of necessity unto our souls: How then should we receive a new article of the faith/ with out scripture/ as profitable unto my soul/ when I had believed it/ as smoke for sore eyes. What holp it me to believe that our laidies body is in heaven? what am I the better for the belief of purgatory? to fear men thou wilt say. Christ& his apostles thought 
purgatory  hell enough. And yet( besides that the fleshly imagination may not grind with gods word) what great fear can there be of that tereble fire which thou mayst quench all most for .iij. half pence?  
And that the apostles should teach ought by mouth which they would not writ/ I pray you for what purpose? because they should not come in to the hands of the heathen for mocking/ saith M. More. I pray you what thing more to be mocked of the heathen could they teach/ then the resurrection/ and that Christ was god and man an died between .ij. theves/ and that for his dethes sake/ all that repent believe therein/ should haue their sins forgiven them. ye and if the apostles understood thereby as we do what madder thing unto heathen people/ could they haue taught then that bread is Christis body and wine his blood. And yet all these things they wrote. And again purgatory/ confession in the ear/ penance and satisfaction for sin to godward with holy deeds/ and praying to saints with such like/ as doom sacramentes and ceremonies/ ar marvelouse agreeable vn to the superstition of the heathen people/ so that they neaded not to abstain from writing of them/ for fear lest the heathen should haue mocked them.  
Morouer what is it that the apostles taught by mouth and durst not writ? The sacramentes? As for baptism and the sacrament of the body& blood of Christ they wrote/ and it is expressed 
Sacramentes haue significations  what is signified by them. And also all the ceremonies and sacramentes that were from Adam to Christ had significations/ and all that are made mention of in the new testament. Wherfore in as much as the sacramentes of the old testament haue significations/ and in as much as the sacramentes of the new testament( of which mention is made that they were delivered vn to us by the very apostles at Christes commandment) haue also significations/ and in as much as the office of an apostle is to edify in christ/ and in as much as a dumb ceremony edifieth not/ but hurteth all to gether( for iff it preach not vn to me/ thē I can not but put confidence therein/ that the dede itself justifieth me/ which is the denying of Christes blood)& in as much as no mention is made of them/ as well as of other/ ner is known what is ment by them: therfore it appeareth that the apostles taught them not/ but that they be the false merchandise of wilye hypocrites. And thereto priesthood was in the time of the apostles an office which if they would do truly/ it would more profit then all the sacramentes in the world. And 
☞  again gods holinesses strive not one against a nother ner defile one a neither. Their sacramentes defile one a neither. For wedlock defileth preshode more then horedom/ theft/ murder or any sin against nature. They will haply demand where it is written that women should baptize. verily in this commandment love they neighbour as thyself it is written/ that they may and ought to minister not only baptism/ but all other in time of need/ iff they be so necessary as they preach them.  
And finally though we were sure that god himself had given us a sacrament/ what soever it were/ yet if the signification were once lost we must of necessity/ either seek up the signification or put some other signification of gods word thereto/ what we ought to do or believe thereby/ or else put it down. For it is impossibible to observe a sacrament with out signification/ but unto our damnation. If we keep the faith purely and the law of love undefiled/ which are the significations of all ceremonies there is no jeopardy to alter or change the fashion of the ceremony or to put it down/ if need requyre₊ ☜   

¶ Whether the church can err  
THere is a neither question whether the church may err. Which if ye vnderstonde of the pope and his generation/ it is verily as hard a question as to axe/ whether he which hath both his eyes out be blind or no/ or whether it be possible for him that hath one leg shorter then a nother/ to halt. But I said that Christes elect 
what that very church is& what faith saveth.  church is the hole multititude of all repenting synners that believe in Christ and put all their trust and confidence in the mercy of god/ feeling in their hearts/ that god for Christes sake loveth them and will be or rather is merciful vn to them and forgiveth them their sins of which they repent/ and that he forgiveth them also all the mocions vn to sin of which they fear lest they should thereby be drawn in to sin again. And this faith they haue with out all respect of their awne deservings/ ye and for no neither cause then that the merciful truth of god the father which can not lie/ hath so promised and so sworn.  
And this faith and knowledge is everlasting life/ and by this we be born a new and made the sons of god and obtain forgiveness of sins and are translated from death to life and from the wrath of god vn to his love and favour. And this faith is the mother of all truth. and bringeth with hir the spirit of all truth. Which spirit purgeth us/ as from all sin/ even so from all lies and error noisome and hurtful. And this faith is the fundacion laid of the apostles and prophetes whereon Paul saith Ephe. ij. that we are bylt/ and thereby of the household of god And this faith is the rock whereon 
Ephe. 2  Christ bilt his congregation. Christ asked the 
Mat. 16  apostles Matth. xuj. whom they took him for. And Peter answered for them all saying I say that thou art Christ the son of the living god that art come in to this world. That is/ we believe that thou art he that was promised vn to Abraham/ should come and bless us and deliver vs. How be it Peter yet wist not by what means. But now it is opened thorough out all the world/ that thorough the offering of his body and blood. That offering is a satisfaction for the sin of all that repent and a purchasynge of what so ever they can axe/ to keep them in favour. And that they sin no more. And Christ answered upon this rock I will build my congregation: that is/ upon this faith. And against the rock of this faith can no sin/ no hell/ no devil/ no lies nor error prevail.  
For what soever any man hath committed/ if he repent and come to this rock/ he is saffe. And that this faith is the only way bi which the church of Christ goeth vn to god and vn to the enheretaunce of all his riches/ testify all the apostles and prophetes and all the scripture/ with signs and miracles/ and al the blood of martyrs. And who soever goeth unto God and unto for geuenesse of sins or salvation/ by any other way then this/ the same is an heretic out of the rightwaye and not of Christes church.  
For this knowledge maketh a man of the church. And the church is christes body Collossen. ●j. and every person of the church is a member 
Col. j.  of christ. Ephe. 5. Now it is no member of christ that hath not christes spirit in it. Roma. viii. as 
Ephe. 5.  it is no parte of me or member of my body wherein my soul is not present and quikeneth it. 
Rom. 8.  And then iff a man be none of christes/ he is not of his church   

¶ How a true member of christes church sinneth not/ and how he is yet a sinner  
FVrthermoare/ he that hath this faith cannot sin/ and therfore can not be disceaved with damnable errors. For by this faith we be( as Isaide) born of God. Now he that is born of god can not sin/ for his seed dwelleth in him/ and he can not therfore sin/ because he is born of God. j. john. iij. which seed is the 
j. Ioha. 3.  holygost that keepeth a mans heart from consenting unto sin. And therfore it is a false conclusion that master More holdeth/ how that a 
Faith and sin cannot stand to gether.  man may haue a right faith joined with all kinds of abomination and sin  
And yet every membir of Christes congregation is a sinner and sinneth daily/ some more and some less. For it is written .i. john. i. if we say we haue no sin/ we disceaue ourselves and the truth is not in vs. And again iff we say/ we haue not sinned/ we make him aliar and his word is not in vs. And Paul. Roma. vij. saith/ that good which I would/ that do I not/ but that evil which I would not/ that do I So it is not I that do it( saith he) but sin that dwelleth in me. Thus are we synners and no synners. No synners/ if thou look vn to the profession of our hearts toward the law of God/ on our repentance and sorrow that we haue/ both because we haue sinned and also because we be yet full of sin still/ and vn to the promises of mercy in our saviour christ/ and vn to our faith. Synners are we/ iff thou look vn to the frailty of our flesh/ which is as the weakness of one that is newly recovered out of agreate disease/ by the reason whereof our deeds are imperfect. And by the reason where of also/ when occasions be great/ we fall in to horrible deeds/ and the fruit of the sin which remaineth in our membirs breaketh out. notwithstanding yet the spirit leaveth us not/ but rebuketh us and bringeth us home again vn to our profession/ so that we never cast off the yoke of God from our necks nether yeld up ourselves vn to sin/ for to serve it/ but fight afresh and begin a new battle. ☞ ☜ ₊ ₊ ₊   

¶ How a christen man can not err/ and how he may yet err.  
ANd as they sin not/ so they err not. And on the other side as they sin/ so they err: but never vn to death and damnation. For they never sin of purpose ner hold any error maliciously/ synnynge against the holygoste/ but of weakness and infirmity. As good obedient children/ though they love their fathers commandments/ yet break them oft/ by the reason of their weakness. And as they can not yield themselves bond vn to sin/ to serve it: even so they can not err in any thing that should be against the promises which are in christ. And in other things their errors be not vn to damnation/ though they be never so great/ because they hold them not maliciously. As now/ if some when they read in the new testament of Christes brethren/ would think that they were our ladies children after the birth of christ/ because they know not the use of speaking of the scripture or of the hebrews/ how that nigh kinsmen becalled brethren/ or haply they might be Iosephes children/ by some first wife/ neither can haue any to teach him for tyranny that is so great/ yet could it not hurt him/ though he died therein/ because it hurteth not the redemption that is in christes blood. For though she had none but christ/ I am therfore never the more saved/ neither yet the less/ though she had had. And in such like an hundred that pluck not a mans faith from Christ/ they might err/ and yet beneuer the less saved no though the contrary were written in the gospel. For as in other sins/ as sone as they be rebuked/ they repent: even so here/ as soon as they were better taught/ they should immediately knowledge their error and not resist.  
But they which maliciously maynetene opinions against the scripture/ or that that can not be proved by the scripture/ or such as make no matter vn to the scripture and salvation that is in christ whether they be true or noo/ and for the blind zeal of them make sects/ breaking the unite of christes church/ for whose sake they ought to suffer all thing/ and rise against their neighbours/ whom they ought to love as themselves/ to slay them( such men I say are fallen from christ and make an idol of their opinions. For except they put trust in such opinions and thought them necessary vn to salvation/ or with a cankred conscience went about to disceaue/ for some filthy purpose/ they would never break the unite of faith or yet slay their bretern. Now is this a plain conclusion/ that both they that trust in their awne works/ and they also that put confidence in their awne opinions/ be fallen from christ and err from the way of faith that is in christes blood/ and therfore are none of christes church/ because they be not bilt upon the rock of faith. ₊ ₊ ✚   

¶ Faith is ever assailed and fought with all.  
MOrouer this our faith which we haue in Christ/ is ever fought against/ ever assaylled and beaten at with disperacion: not when we sin only/ but also in all temptations of adversite in to which God bringeth us/ to nurtoure us and to show us our awne hearts/ the hypocrisy and false thoughts that there lie hid/ our al most no faith at all and as little love/ even then haply when we thought ourselves most perfect of all. For when temptations come we can not stand/ when we haue sinned faith is feeble/ when wrong is done us we cannot forgive/ in sickness/ in loss of goods and in all tribulations we be impatient: when our neighbour neadeth our help/ that we must depart with him of oures then love is cold. And thus we learn and feel that there is no goodness ner yet power to do good/ but of God only. And in all such temptations our faith perisheth not utterly neither our love and consent unto the law of God/ But they be weke/ sick and wounded and not clean dead. As a Good child whom the father and mother haue taught nurtourne and wisdom/ loveth his father and all his commandments/ and perceiveth of the goodness shewed him/ that his father loveth him and that all his fathers precepts are unto his wealth and profit/ and that his father commandeth him nothing for any need that his father hath therof/ but seeketh his profit only/ and therfore hath a good faith vn to all his fathers promises and loveth al his commandments and doth them with good will and with good will goeth to school. And by the way haply he seeth company play and with the sight is taken and raveshed of his memory and forgetteth himself and standeth and beholdeth and falleth to play also/ forgetting father and mother/ all their kinds/ all their laws and his awne profit thereto. How be it the knowledge of his fathers kindness/ the faith of his promises and the love that he hath again vn to his father and the obedient mind are not utterly quenched/ but lie hid/ as all things do when a man sleepeth or lieth in a trance. And as soon as he hath played out all his lusts or bewarned in the mean season/ he cometh again vn to his old profession. never the later many temptations go over his heart/ and the law as a right hangman tormenteth his conscience and goeth nigh to persuade him that his father will cast him a way and hang him if he ketche him so that he is like a great while to run away rather then to return vn to his father again. fear and dread of rebuk and of loss of his fathers love and of punishment wrastell with the trust which he hath in his fathers goodness and as it were give his faith a fall. But it riseth again as soon as the rage of the first brount is past and his mind more quiett. And the good nesse of his father and his old kindness cometh vn to remembrance/ either of his awne courage or by the comfort of some other. And he believeth that his father will not cast him away or destroy him/ and hopeth that he will no more do so.  
And upon that he getteth him home/ dismayed. But not all to gether faithless. The old kyndneses will not let him despair. How be it all the world can not set his heart at rest/ until the pain be past/ and until he haue herd the voice of his father that all is forgeuen₊   

¶ The maner and order of our election₊ ☜  
EVen so goeth it with gods elect. God chooseth them first and they not god/ as thou readest john. xv. And then he sendeth forth and calleth them/ and sheweth them his goodwill 
joan. 15  which he beareth vn to them/ and maketh them se/ both their awne damnation in the lawe and also the mercy that is laid up for them in christes blood/ and thereto what he will haue them do. And then when we se his mercy/ we love him again and choose him and submit ourselves vn to his laws to walk in them. For when we err not in wit/ reason and iudgement of things/ we can not err in will and choice of things. The choice of a mans will doth naturally and of hir awne accord follow the iudgement of a mans reason/ whether he judge right or wrong. So that in teaching only resteth the pith of a mans living. How be it there be swine that receive no learning but to defile it. And there be dogges that rent all good learning with their teth. And there be pope holy which following a ryghtewesnes of their awne feigning resist the rightwesnesse of god in christ And there be that can not attend to hearken vn to the truth for rage of lusts/ which when lusts abate/ come and obey well enough.  
And therfore a Christen man must be patient and suffer long to win his brother to Christ/ that he which attendeth not to day/ may receive grace and hear to morrow: we se some at their very later end/ when cold fear of death hath quenched the heet of their appetites/ learn and consent unto the truth/ where unto before they could give none ear/ for the wild rages of lusts that blinded their wittes₊  
And though gods elect can not so fall that they rise not again/ because that the mercy of 
mercy waiteth ever on the elect  god ever waiteth upon them/ to deliver them from evil/ as the care of a kind father waiteth upon his son/ to warn him and to keep him from occasions and to call him bake again yf he begun to far: yet they forget themselves oft-times and sink down in to trances and fall asleep in lusts for a season. But as soon as they be awaked they repent and come again without resistance. God now and then withdraweth his hand and leaveth them unto their awne strength/ to make them feale that there is no power to do good but of god only lest they should be proud of that which is none of theirs. God laid so sore awaight of persecution upon Dauids 
david  back that passed his strength to bear. So that he cried oft out in his psalms/ saying that he had lived well and followed the right way off God in vain. For the more he kept himself from sin/ the worse yt went with him/ as he thought/ and the better with his enemy Saull the worse he was, yet god left him not there/ but comforted him and shewed him things which before he wist not of/ how that the saints must be patient and a bide gods harvest/ until the wekedenesse of ungodly synners befull ripe/ that god may reap it in due season₊  
God also suffered occasions stronger then david/ to fall upon him and to carry him clean out of the way. was he not ready for a churlysse answer to haue slain nabal and all the males of his house/ so much as the child in the cradle? how be it God with held him and kept him back from that evil/ thorough the wisdom of Abegall. How long slomberd he/ or rather how hard in sleep was he in the adultery of Bathseba. And in the murder of her husband uriah/ But at both times as soon as he was rebuked and his fault  told him/ he repented immediately& turned again meekly. Now in all that long time/ from the adultery of Bathsabe until the prophet Nathan rebuked him he had not lost his faith nor yet his love unto the laws of god/ no more then a man loseth his wits when he is a sleep. He had forgot himself only and had not maliciously cast of the yoke of gods commandments from off his neck. There is no man so good/ but that there cometh a time upon him/ when he fealeth in himself no more faith or love unto god/ then a sick man oft-times feeleth the taste of his meate which he eateth₊  
And in like maner the apostles of christ at his passion were astonied and amazed and in such a storm of temptations/ for the sudden change from so great glory in to so vile and shameful death/ that they had forgot all the miracles and all the words which he had  told them before/ how that he should be betrayed and delivered on the same maner unto death. Morouer they never understood that saying of his death because their hearts were all way hevie and over lad with earthly thoughts. For though they saw him raise up other/ yet who should raise him up/ when he were dead/ they could not comprehend.  
read what thou read canst/ and thou shalt find no salvation like unto that from the creation of the world/ or so great as yt by the hundred parte. So that the wonderful sudden change and the tereble sight of his passion and of his most cruel and most vile death/ and the loss of whom they so greatly loved/ that their hearts wolde fain haue died with him/ and the fear of their awne death/ and the impossibilite that a man should rise again of his awne power/ so occupied their minds and so astonied them and amazed them/ that they could receive no comfort/ either of the scripture or of the miracles which they had sene christ do/ nor of the monicions and warning wherewith he had warned them before/ nether of the women that brought them tidings that he was risen. The sword of temptations with fear sorrow/ morning& weeping/ had deeply pierced their hearts/ and the cruel sight had so cumbered their mindes/ that they could not believe/ until christ himself came/ death put off and overcome/ ye and when they first saw him/ they were astonied for wonderinge and joy to gether that thoughts a rose in their hearts/ alas is this he or doth some spirit mock us? he was fain to let them feale him and to eat with thē/ to strength their faythes₊  
How be yt there was none of them that was fallen in his heart from christ. For as soon as the women brought word/ Peter and john ran unto the sepulchre and saw and wonted and would fain haue beleuen that he was rosin and longed for him? But could not believe the wound of salvation being greater thē that it could be healed with the preaching of a woman with out any other miracle  
joseph of Arimathea and Nicodemus which while he yet lived durst not be a known of him as soon as he was dead/ bedged his body and butted him boldly. And the women as soon as yt was lawful to work prepared their annoyntmentes with all diligence And the hearts of the disciples that went to Emaus burned in their breasts to hear speak of hym₊  
And thomas had not forsaken Christ/ but could not believe until he saw him/ and yet desired and longed to se him and rejoiced when he saw him and for joy cried out/ my lord my god. There was none of them that ever railed on him and came so far forth/ to say/ he was a disceauer and wrought with the devils craft all this while/ and se where to he is come in the end? we defy him and all his works false wretch that he was and his false doctrine also. And thereto must they haue come at the last/ when fear/ sorrow and wondering had been past/ yf they had not been prevented and holp in the mean tyme₊  
ye and peter as soon as he had denied christ 
Peters faith failed not  came too himself immediately and went out and wept bitterly for sorrow. And thus ye se/ that peters faith failed not/ though yt were oppressed for a time: so that we need to seek no gloses for the text that christ said to peter how that his faith should not fail. yes saith Master More yt failed in himself/ but was reserved in our lady. 
☜  but lat us se the text and their gloze to gether. Christ saith Luke. xxij. Simon/ Simon/ satan 
Lu. 11.  seeketh you to sift you as men sift where: but I haue prayed for the/ that thy faith shall not fail/ wherefore when thou art come vn to thyself again strength thy brethren. Now put this wise gloze thereto and se how they agree to gether. Simon/ satam seeketh to sift you as wheat/ but I haue prayed for the/ that my mothers faith shall not fail/ wherefore when thou art come to thyself again/ according as my prayer hath obtained for the/ that my mothers faith shall not 
☞  fail/ strength thy brethren. How say ye/ is not this a propir text and well framed to gether? Do ye not think that there is as much wit in the heed of mad colens/ as in the brains of such expositoures?   

¶ Whether the pope and his sect be Christes church or no  
THat the pope and his spirites be not the church may this wise be proved. He that hath no faith to be saved thorough christ/ is not of Christes church. The pope believeth not to 
Pope  be saved thorough christ. For he teacheth to trust in holy works for the remission of sins and salvation: as in the works of penance enjoined/ in vows/ in pilgrimage/ in chastity/ in other mens prayers and holy living/ in freres and freres coats/ in saints merites/ and the significations put out/ he teacheth to believe in the deeds of the ceremonies and of the sacramentes ordained at the beginning to preach vn to us and to do us service/ and not that we should believe in thē and serve thē And a thousand such supersticiousnesses setteth he before us in stead of Christ/ to believe in/ nether Christ ner gods word/ nether honourable to god ner serviceable unto our neighbour ner profitable vn to ourselves for the taming of the flesh/ which all are the denying of Christes blood.  
A neither rason is this. whosoever believeth in Christ/ consenteth that gods lawe is good. The pope consenteth not that gods lawe is good. For he hath forboden lawful wedlock vn to all his/ over whom he reigneth as a temporal tyrant with laws of his awne making and not as a brother exhorting them to keep Christes. And he hath granted unlawful horedom vn to as many as bring money. As thorough all doucheland/ every prest payenge a gelden vn to the archedecon shall freely and quietly haue his hore and put hir away at his pleasure/& take a nother at his awne lust. As they do in wales/ in yerland/ Scotland/ france& spain. And in england thereto they be not few which haue licences to keep hores/ some of the pope and some of their ordinaries. And when the parishes go to law with them to put a way their hores/ the bishops officers mock them/ poll them and make them spend their thryftes/ and the priests keep their hores still. How be it in very dede sens they were re●uked by the preaching of wicleffe/ our englesh spiritualtie haue laid their snares vn to mens wives/ to cover their abominations/ though they bide not all way secret.  
Ther to all Christen men if they haue done amiss repent when their faults be  told them. The spiritualtie repent not/ but of very lust and consent to sin persecute both the scripture wherewith they be rebuked and also them that warn them to amend& make heretics of them and burn them. And besides that/ the pope hath mad a plain decree in which he commandeth saying/ though the pope sin never so grievously and draw with him to hell by his ensample thousands innumerable/ yet let no man be so hardy to rebuk him. For he is heed over all& none over him distinct .xl. Si papa.  
And Paul saith Roma. xiij. let every soul obey the hier powers that are ordained to punish sin. The pope will not/ ner let any of his. 
Rom. 13   
And Paul chargeth. 1. Corin. v. if he that is a brother be an horekeper/ a dronkerd/ couetouse/ an extorsioner or a raylar and so forth/ that we haue no felowsheppe with him: No not so 
1. Cor. 5.  much as to eat in his company. But the pope with violence compelleth us to haue such in honour/ to receive the sacramentes of them/ to hear their masses and to believe all they say/ and yet they will not let us se whether they say trouth or no. And he compelleth .x. parishes to pay their tithes and offerings vn to one such to go and run at riot at their cost& to do eight therfore. And a thousand such like doth the pope contrary vn to Christes doctrine.   

¶ The arguments where with the pope would prove himself the church/ are solved. ☜  
notwithstanding because as they be all shaven they be all shameless to affirm that they by the right church& can not err/ though all the world seeth that not one of them is in the right way and that they haue with utter defiance forsaken both the doctrine and livinge of christ and of all his apostles/ lat us se the sophistry where with they would persuade it. One of thier high reasons is this. The church/ say they/ was before the heretics/ and the heretics came ever out of the church and left it. And they 
Their first reason.  were before all them which they now call heretics and lutherans/ and the lutherans came out of them.& c̄. Wherfore they be the right church and the other heretics in dede as they be called. Well/ I will like wise dispute. First the 
A like reason  right church was under Moses and Aaron& so forth in whose rooms sat the scribes phareses and hye priests in the time of Christ. And they were before christ. And Christ and his apostles came out of them and departed from them and left them. Wherefore the scribes phareses and high priests were the right church/ and Christ and his apostles and disciples heretics and a damnable sect. And so the Iewes ar yet in the right way and we in error. And of truth if their blind reason be good/ thē is this argument so to. For they be like and are both one thing.  
But in as much as the kingdom of god standeth 
The solution  not in words/ as paul saith. 1. Co. iiij. But in power/ therfore look vn to the mary and pith of the things self/ and let vain words pass. under Abraham/ Isaac/ and jacob was the church great in faith and small in number/ And as it increased in number/ so it decreased in faith until the time of Moses. And out of those vnbeleuers god stered up Moses& brought then unto the right faith again. And Moses left a glorious church and in faith and cleauinge vn to the word of god/ and delivered them vn to josuah eleazar/ Phineas and Caleb.  
But as soon as the generation of them that saw the miracles of god were dead/ they fell to idolatry immediately as thou sayst in the bible. And god when he had delivered them in to captivity for to chastise their wickedness/ stered them up a prophet ever more/ to call them vn to his testament again. And so he did wellnye an hundred times/ I suppose/ yer Christ came/ for they never bided any space in the right faith. And against the coming of Christ the scribes/ Phareses/ Caiphas/ Anna/ and the elders/ were crept up in to the sete of Moses/ Aaron and the holy prophetes and patriarkes and succeeded them lineally and had the scripture of god but even in captivity/ to make merchandise of it and to ab use it vn to their awne glory& profit. And though they kept the people from outward idolatry of worshipping of images with the heathen: yet they brought them in to a worse inward idolatry of a false faith& trust in their awne deeds and in vain traditions of their awne feigning. And they had put out the significations of all the ceremonies and sacramentes of the old testament and taught the people to believe in the works self/ and had corrupt the scripture with false gloses. As thou mayst se in the gospel/ how Christ warneth his disciples to be war of the leaven of the phareses which was their false doctrine and gloses. And in a neither place he rebuked the scribes and the 
Mat. 16.  phareses saying: wo be to them/ because they had taken away the key of knowledge and had 
Mat. 23.  shut up the kingdom of even and neither would entre in themselves ner suffer them that wolde. How had they shut it up? verily with their traditions and false gloses which they had sowed to the scripture in plain places and in the taking a way the meaning of the ceremonies and sacrifices and teaching to believe in the work.  
And our hypocrites are in like maner crept up in to the sete of Christ and of his ppostles/ by succession: not to do the deeds of Christ and his apostles/ but for lucre only( as the nature of the wilye fox is/ to get him ā hole made with a neither beasts labour) and to make merchandise 
2. Pet. 2.  of the people with feigned words/ as Peter warned us before/& to do acordinge as Christ and all his apostles prophesied/ how they should beguile and lead out of the right way/ all them that had no love to follow and live after the trouth.  
And in like maner haue they corrupt the scripture/ and blinded the right way with their awne constitutions/ with traditions of dō me ceremonies/ with taking away the significations of the sacramentes/ to make us believe in the work of the sacramentes first/ where by they might the better make us believe in works of their setting up aftirwarde/ and with false gloses which they haue patched to the scripture in plain places to destroy the literal sens for to set up a false feigned sens of allegories/ when there is none such. And thereby they haue stopte up the gates of heaven/ the true knowledge of Christ/ and haue made their awne belies the door. For thorough their belies must thou creep and there leave all thy fall behind the. And such blind reasons as oures make against 
joan. 8.  us/ made they against christ saying: Abraham is our father/ we be Moses disciples/ how knoweth he the vnderstondinge of the scripture/ seeing he never learned of any of us? only the cursed vnlerned people that know not the scripture believe in him. look whether any of the rulers or phareses do believe in him.  
Wherfore the scripture truly understand after the plain places and general articles of the faith which thou findest in the scripture/ and the ensamples that are gone before/ will all way testify who is the right church. Though the phareses succeeded the patriarkes and prophetes and had the scripture of them/ yet they were heretics and fallen from the faith of them& from their living. And Christ and his disciples& john the Baptist departed from the phareses which were heretics/ vn to the right sens 
Christ. joan baptist.  of the scripture& vn to the faith& living of the patriarkes& prophetes and rebuked the phareses. As thou sayst how Christ calleth them hypocrites/ dissimulars/ blind gydes& painted sepulchers. And john called thē th● generation of vipers& serpentes. Of john the angel said vn to his father Luke. j. he shall turn many of the children of Israel vn to their lord god. which yet before 
luke. 1.  john believed after a fleshly understanding in god& thought themselves in the right way. And he shall turn the hearts of the fathers vn to the childerne. That is/ he shall with his preaching& true interpretynge of the scripture make such a spiritual heart in the children as was 
☞  in their fathers/ Abraham/ Isaac/& jacob. And he shall turn the disobedient vn to the obedience of the rightteouse& prepare the lord a perfect people. That is/ them that had set up a rightewysnesse of their awne& were therfore disobedient unto the rightewysnesse of faith/ shall he convert from their blindness vn to the wisdom of them that believed in god to be made rightewysse / and with those fathers shall he give the children eagles eyes to spy out Christ& his rightewysnesse and to forsake their awne and so to become perfect.  
And after the same maner/ though our popish hypocrites succeed Christ and his apostles and haue their scripture/ yet they befallen from the faith and living of them and are heretics and had need of a john Baptist to convert them. And we depart from them vn to the true scripture and unto the faith and living their of/ and rebuk them in like maner. And as they which depart from the faith of the true church are heretics/ even so they that depart from the church of heretics and false feigned faith of hypocrites/ are the true church/ which thou shalt all way know by their faith examined by the scripture and by their profession and consent to live according vn to the laws of god.   

¶ Another argument.  
A neither like blind reason they haue where 
Their second reason  in is all their trust. Is we come out of them& they not of us/ so we receive the scripture of them& they not of vs. How know we that it is the scripture of god and true but because they teach us so? How can we that believe/ except we first believe that they be the church and cannot err in any thing that pertaineth vn to ouresoules health. For if a man tell me of a marvelouse thing/ whereof I can haue no neither knowledge then by his mouth only/ how should I give credence except I believed that the man were so honest that he could not lie or would not lie. Wherefore we must believe that they be the right church that can not err or else we can believe nought at all.  
This wise reason is their shoteancre and al their hold/ their refuge/ to flight and chief ston in their fundacion/ whereon they haue bilt all their lies and all their mischeue that they haue wrought this .viij. hundred yeres. And this reason do the Iewes lay vn to our charge this day/ and this reason doth chiefly blind them and hold them still in obstinacy. our spirites first falsify the scripture to stablish their lies. And when the scripture cometh to light and is restored vn to the true vnderstondinge and their iuglinge spied/ and they like to suffer shippwracke/ then they cast out this anchor/ they be the church and can not err/ their authority is greater then the scripture/ and the scripture is not true/ but because they say so and admit it. And therfore what soever they affirm/ is of as great authority as the scripture. 
The solution.   
notwithstanding/ as I said/ the kingdone of heaven standeth not in words of mans wisdom/ but in power and spirit. And therfore look vn to the ensamples of the scripture and so shalt thou vnderstonde. And of an hundred ensamples between Moses and christ/ where the Israelites fell from god and were ever restored by one prophet or other/ let us take one: even john the Baptiste. john went before Christ to {pre}pare his way/ that is/ to bring men vn to the knowledge of their sins and vn to repentance/ thorough true expoundynge of the lawe/ which is the only way vn to christ. For except amam knowledge his sins and repent of them/ he can haue no parte in christ/ of john Christ saith mat. xvij. that he was Elias that should come 
Mat. 17.  and restore all thing. That is/ he should restore the scripture vn to the right sens again/ which the phareses had corrupt with the levem of their false gloses and vain fleshly traditions. He made crooked things straight/ as it is written/ and rough smooth. Which is also to be vnderstonde of the scripture/ which the phareses had made crooked wrestynge them vn to a false sens with wicked gloses/ and so rough that no man could walk in the way of them. For when god said/ honour father and mother/ meaning that we should obey them and also help them at their need/ the phareses put this gloze thereto/ out of their awne leaven saying: God is thy father and mother. wherefore what soever need thy father& mother haue/ iff thou offer to god/ thou art hold excused. For it is better to offer to god/ then to thy father and mother and so much more meritorious as god is greater then they: ye and god hath done more for the then they and is more thy father and mother then they. As oures now affirm/ that it is more meritorious to offer to god and his holy dead saints/ then vn to the poor living saints. And when god had promised the people a saviour to come and bless them and save them from their sins/ the phareses taught to believe in holy works to be saved by as if they offered and gave to be prayed for. As oures/ as oft as we haue a promise to be for given at the repentance of the heart thorough Christes blood shedding/ putto/ thou must first shrive thyself to us of every syllable/& we must lay our hands on thine heed and whistell out thy sins and enjoin the penance to make satisfaction. And yet art thou but loosed from the sin only that thou shalt not come in to hell/ but thou must yet suffer for every sin .vij. yeres in purgatory which is as whott as hell/ except 
Purgatory.  thou bye it out of the pope. And if thou ask by what means the pope giveth such pardon. They answer out of the merites of christ And thus at the last they grant against themselves/ that Christ hath not only deserved for us the remission of our sins/ but also the forgiveness of that gross and fleshly imagined purgatory/ save thou must by it out of the pope And with such traditions they took away the key of knowledge and stopped up the kingdom of heaven that no man could entre in.  
And as I said/ they taught the people to believe in the deeds of the ceremonies which god ordained not to justify but to be signs of promises by which they that believed were justified. But the phareses put out the significations and quenched the faith and taught to be justified by the work/ as oures haue served vs.  
For our sacramentes were onse but signs partly of what we should believe/ ●o steer us up vn to faith/ and partly what we should do/ to steer us up to do the law of god/ and were not works to justify.  
Now make this reason vn to john and vn to many prophetes that went before him& did as he did/ ye and vn to Christ himself and his apostles/ and thou shalt find them all heretics/ and the scribes and phareses good men/ iff that reason be good. Therfore this wise thou mayst answer. No thankes vn to the heeds of that church that the scripture was kept/ but vn to the mercy of god. For as they had destroyed the right sens of it for their lucre sake/ even so would they haue destroyed it also had they could/ rather then the people should haue come vn to the right vnderstondinge of it/ as they slay the true interpreters and preachers of it. And even so no thankes vn to our hypocrites that the scripture is kept/ but vn to the bottomless mercy of god.  
For as they haue destroyed the right sens of it with their leaven/ and as they destroy daily the true preachers of it/ and as they keep it from the lay people/ that they should not se how they iugle with it/ even so wolde they destroy it also/ could they bring it about/ rather then we should come by the true understanding of it were it not that god provided other wise for vs. For they haue put the stories that should in many things help us/ clean out of the way/ as nigh as they could. They haue corrupt the legend and lives all most of all sayntes. They haue feigned false books and put them forth/ some in the name of. S. jerome/ some in the name of saint Augustine/ in the name of. S. cyprian/ S. Deonise& other holy men. Which are proved none of theirs/ partly by the style& latin/& partly by authentic stories. And as the Iewes haue set up a book of traditions called talmud/ to 
Talmud.  destroy the sens of the scripture/ Vn to which they give faith& vn to the scripture none at all be it never so plain/ but say it can not be vnderstonde/ save by that talmud: even so haue oures set up their dunce/ their Thomas& a thousand 
Dunce  like draff/ to stablish their lies/ thorough falsifienge the scripture/& say that it can not be vnderstonde with out them/ be it never so plain. And if a man allege an holy doctor against thē they gloze him out as they do the scripture/ or will not hear/ or say the church hath other wise determined. Now therfore when they ask us how we know that it is the scripture of god/ ask them how john Baptiste knew and other prophetes which god stered up in all such times as the scripture was in like captivity under hypocrites? Did john believe that the scribes/ phareses and high priests were the true church of god/ and had his spirit and could not err? who taught the eagles to spy out their pray? even so the children of god spy out their father and Christes elect spy out their lord/ and trace out the paths of his feet and follow/ ye though he go upon the plain and liquid water which will receive no step: and yet there they find out his foot/ his elect know him/ but the world knoweth him not john. 1. If the world know him not/ and thou 
joan. 1. ☞  call the world pride/ wrath/ envy/ covetousness slowth/ glotonnye and lechery/ then our spiritualtie know him not. Christes sheep hear the voice of Christ john. x. where the world of hypocrites 
Ioa. 10  as they know him not/ even so the wolves hear not his voice/ but compel the scripture to hear them and to speak what they lust. And therfore except the lord of sabbath had left us seed/ we had been all as Sodom and Gommor said Esaias in his first chapter. And even so said paul in his time And even so say we 
Esa. 1.  in our time/ that the lord of the hostes hath saved him seed and hath gathered him a flock to 
Rom. 9.  whom he hath given ears to hear/ that the ypocritish wolves can not hear/ and eyes to se/ that the blind leadars of the blind can not se/ and an heart to vnderstonde/ that the generation of poisoned vipers can nether vnderstonde ner know.  
If they allege sent Augustine which saith/ I 
Augustinus  had not believed the gospel/ except the authority of the church had moved me. I answere/ as they abuse that saying of the holy man/ even so they allege al the scripture and all that they bring for them/ even in a false sens. S. Augustine before he was converted was an heathen man and a philosopher full of worldly wisdom vn to whom the preaching of christ is but folishnesse 
1. Cor. 1. / saith paul. i. Corin. i. And he disputed with blind reasons of worldly wisdom against the christen. nevertheless the earnest living of the christen acordinge vn to their doctrine and the constant soferinge of persecution and adversity for their doctrines sake moved him and stered him to believe that it was no vain doctrine/ but that it must needs be of god/ in that it had such power with it. For it happeneth that they which will not hear the word at the beginning/ are aftirwarde moved by the holy conversation of them that belue. As Peter warneth christen wives that 
1. P. 3.  had heathen husbands that would not hear the truth preached/ to live so godly that they might win their heathen husbands with holy conversation. And Paul saith how knowest thou christen 
1. Cori. 7.  wife/ whether thou shalt win thine heathen husband/ with holy conversation ment he. For many are won with godly living/ which at the first either will not hear or can not believe. And that is the authority that. S. Augustine ment. But if we shall not believe/ till the living of the spiritualtie convert us/ we belike to bide long enough in unbelief  
And when they ask whether we received the scripture of them? I answer/ that they which come after receive the scripture of them that go before. And when they ask whether we believe not that it is gods word by the reason that they tell us so. I answer/ that there are .ij. maner faiths/ an historical faith and a feeling faith. The historical faith hangeth of the truth and honesty of the teller or of the comen famed and consent of many. As if one  told me that the turk had won a city and I believed it moved with the honesty of the man. Now if there come a neither that seemeth more honest or that hath better persuasions that it is not so/ I think immediately that he lied and lose my faith again. And a feeling faith is/ as iff a man were there present when it was won and their were wounded and had there lost all that he had and were taken prisoner there also. That man should so believe that all the world could not turn him from his faith. Even like wise iff my mother had blown on hir finger and  told me that the fire would burn me/ I should haue believed hir with an historical faith/ as we believe the stories of the world/ because I thought she would not haue mocked me. And so I should haue done/ if she had  told me that the fire had been could and would not haue burned/ but as soon as I had put my fingre in the fire/ I should haue believed/ not by the reason of hir/ but with a feeling faith/ so that she could not haue persuaded me after ward the contrary. So now with an historical faith I may believe that the scripture is Gods by the teaching of them/ and so I should haue done though they had  told me that roben hood had been the scripture of God. which faith is but an opinion and therfore abideth ever fruitless and fauleth a way/ iff a more glorious reason be made unto me or iff the preacher live contrary.  
But of a feeling faith it is written. john. 
joh. 6.  vi. They shal be all taught of God. That is/ God shall writ it in their hearts with his holy spirit. And Paul also testifieth Romano. viij. 
Rom. 8.  the spirit beareth record vn to our spirit/ that we be the sons off God. And this faith is none opinion/ but a sure feeling/ and therfore ever fruitful. neither hangeth it of the honesty of the preacher but of the power of God and of the spirit/ and therfore iff all the preachers of the world would go a bout to persuade the contrary/ it would not preualye/ no more then though they would make me believe the fire were could/ after that I had put my fingre therein.  
Of this ye haue an ensample john. iiij. of the Samaritanish wife/ which left hir pitcher 
joan. 4.  and went in to the city and said/ come and se a man that hath  told me all that ever I did/ is not he christ and many of the samaritans believed because of the saying of the woman/ how that he had  told hir all that ever she did/ and went out vn to him and desired him to come in which faith was but an opinion and no faith that could haue lasted or haue brought out fruit/ but when they had herd Christ/ the spirit wrought and made them feel. southhampton they came vn to the woman and said: we believe not now because of thy saying/ but because we haue hard ourselves and know that he is christ the saviour of the world. For christes preaching was with power and spirit that maketh a man feale and know and work to/ and not as the scribes and phareses preached and as oures make a man ready to cast his gorge to hear them rave and rage as mad men. And therfore saith the scripture cursed is he that trusteth in man and maketh flesh his arm/ that is to say/ his strength. And even so cursed is he that hath no neither belief but because men so say. Cursed were he that had no neither why to believe then that I so say. And even so cursed is he that believeth only because the pope so saith/ and so forth thorough out all the men in the world. ☞   

¶ The faith that dependeth of a neither mans mouth is weke.  
IF I haue no neither fealynge in my faith then because a man so saith/ then is my faith faithless and fruitless. For if I haue no neither feeling that lechery is sin then that the pope so preacheth/ whom I se before my face 
lechery.  set up in Rome a stues of .xx. or .xxx. thousand hores/ taking of every piece tribute yerly/ and his bishops with all other his disciples following the ensample mightily/ and the pope therwith not content/ but to set up thereto a stues of young boyes against nature/ the committers of which sin be burnt at a stake among the turkes/ as Moses also commandeth in his lawe/ and the pope also to forbid all the spiritualltie/ a multitude of .xl. or. l. hundred thousand to mary/& to give them licence to keep every man his whore who so will: if I say/ I haue no neither feeling in my faith that lechery is sin then this mans preaching/ I think my faith should be to weak to bear much fruit. How could I believe a man that would say he loved me/ if all his deeds were contrary? I could not believe God himself that he loved me/ if in all my trybulacions I had of him no neither comfort thē those bare wordes₊  
And in like maner if I had no neither feeling 
Couetuousnesse.  in my faith that covetousness were sin/ then that the spiritualtie so saith/ my faith could be but weak and faintie/ when I se how the pope with wil●ss hath thrust down the emperor/ and how the bishops and prelates be cropped up an hye in all regions above their kings and haue made thē a several kingdom and haue gotten in to their hands all most the one half of every realm which they divide among themselves/ giving no lay man ony parte with them/ and hepynge up bisshoperike upon bisshoperike/ promocyon upon promotion/ bnfice upon bnfice/ with unions and tot quottes robbinge in every parish the souls of their 
unions▪ tot quottes.  food and the poor of their due sustenance: ye and some preaching that it were less sin to haue .ij. wives thē .ij. benefice/ but while they be yet young& hote/ and therfore think covetousness 
☞  greater sin then lechery: which same/ when they be waxed elder and their complexcyon some what altered/ think that covetousness is as small a sin as lechery/ and therfore take all that cometh. And if any man cast their preaching in their tethes/ they answer that they be better learned and haue sene further. If I say/ I haue no neither felinge that covetousness is sin/ then the preaching of these holy fathers/ my faith were bilt but upon a weke rock or rather on the soft sonde. And therfore our defenders do right well to foam out their awne shane and to utter the secret thoughts of their hearts. For as they writ/ so they believe. Other feeling of the laws of god and faith of christ haue they none/ then that their God the pope so saith. And therfore as the pope preacheth with his mouth only/ even so believe they with their mouth only what soever he preacheth/ with out more a do/ be it never so abominable/ and in their hearts consent unto all their fathers wickedness and follow him in their deeds as fast as they can runne₊  
The turkes being in number .v. times mo 
Turkes  then we knowledge one God and believe many things of God moved only by the authority of their elders and presume that God will not let so great a multitude err so long time. And yet they haue erred and been faithless this viii. hundred yeres. And the Iewes believe this day/ as much as the carnal sort of them ever believed/ moved also by the authority of their elders 
Iewes  only/ and think that yt is impossible for them to err/ being Abrahams seed and the children of them to whom the promysses of all that we believe were made. And yet they haue erred and been faithless this .xv. hundred yeres. And we of like blindness believe only by the authority of our elders and of like pride think that we can not err/ being such a multitude. And yet we se how God in the old testament did let the great multitude err/ reserving alway a little flock to call the other back again and to testify unto them the right waye₊   

¶ How this word church hath a double interpretacyon  
THis is therfore a sure conclusion/ as paul 
Ro. 9.  saith. Ro. ix. that not all they that are of Israel are Israelites/ neither because they be Abrahams seed/ are they all Abrahams children: but they only that follow the faith of Abraham. even so now none of them that believe with their mouths moved with the authority of their elders only: that is/ none of them that believe with Master Mores faith/ the popes faith and the revels faith which may grind( as Master More confesseth) with al maner abhominacyons/ 
☜  haue the right faith of christ or are of his church. But they only that repent and feel that the law is good/ And haue the law of god written in their hearts and the faith of our saviour Iesus/ even with the spirit of God. There is a carnal Israel and a spiritual. There is Isaac and ishmael/ jacob and Esau And ishmael persecuted Isaac and Esau jacob and the fleshly the spiritual. whereof paul complained in his time persecuted of his carnal brethren/ as we do in our time and as the elect ever did and shall do till the worlds end. what a multitude came out of egypt under Moses of which the scripture testifieth that they believed/ moved by the miracles of Moses/ as Simon magus believed by the reason of philippes miracles acts .viii. never the 
acts. 8.  less the scripture testyfieth that .vi. hundred thousand of those believers perished thorough unbelief and left their carcases in the wilderness and never entred in to the land that was promised them. And even so shall the children of Master Mores faithless faith made by the persuasyon of man/ leppe short of the rest which our saviour Iesus is risen unto. And therfore let them embrace this present world as they do/ whose children they are though they hate so to be called₊  
And hereby ye se that it is a plain and an evident conclusion as bright as the son shyninge that the truth of gods word dependeth not of the truth of the congregation. And therfore when thou art asked/ whi thou believest that thou shalt be saved thorough christ and of such like principles of our faith/ answer thou wottest and feelest that it is true. And when he asketh how thou knowest that it is true/ answer because it is written in thine heart. And if he ask who wrote it/ answer the spirit of God. And if he ask how thou camest first by it/ tel him/ whether by reading in books or hearing it preached/ as by an outward instrument/ but that inwardly thou wast taught by the spirit of God And if he ask whether thou believest it not because it is written in books or because the priests so preach/ answer no/ not now/ but only because it is written in thine heart and because the spirit of god so preacheth and so testifieeh vn to thi soul. And say/ though at the beginning thou wast moved by reading or preaching/ as the samaritans were by the words of the woman/ yet now thou believest it not therfore any 
joh. 4  longer/ but only because thou hast herde it of the spirit of God and read it written in thine heart.  
And concerning outward teaching we allege for us scripture elder thē any church that was this .xiiij. hundred yeres/ and old authentic stories which they had brought a sleep wherewith we confound their lies. Remembir ye not how in our awne time/ of all that taught grammar in England not one understood the latin tongue? how came we then by the latin tongue again? not by them/ though we learned certain rules and principles of thē by which we were moved and had an occasion to seek further/ but out of the old auctours. Even so we seek up old antiquities out of which we learn and not of our church/ though we received many principles of our church/ at the beginning/ but more falsehood among then truth  
It hath pleased God of his exceadynge love where with he loved us in christ( as Paul saith) before the world was made and when wee were dead in sin and his enemies in that we did consent to sin and to live evil/ to writ with his spirit .ij. conclusions in our hearts/ by which we understand all thing: that is to wete/ the faith of Christ and the love of our neighbours. For whosoever feeleth the just damnation of sin and the forgiveness and mercy that is in christes blood for all that repent and forsake it and come and believe in that mercy/ the same only knoweth how God is to behonoured and worsheped and can judge between true serving of God in the spirit and false image serving of God with works. And the same knoweth that sacramentes/ signs ceremonies and bodily things 
the use of signs& ceremonies  can be no service to God in his person but memorials unto men and a remembrance of the testament wherewith god is served in the spirit. And he that feeleth not that/ is blind in his soul and of our holy fathers generation& maketh god an image and a creature and vorshepith him with bodily service. And on the other side he that loveth his neighbour as himself understandeth all laws an can judge between good and evil right and wrong/ godly and ungodly in all conversation/ deeds/ laws/ bargens/ covenants/ ordinances and decrees of men/& knoweth the office of every degree and the due honour of every person. And he that hath not that written in his heart is popish and of the spiritualtie which understandeth nothing save his awne honour his awne profit and what is good for himself only: and when he is as he would be/ thinketh that al the world is as i● should be. ☞ ∵    

¶ Of worshepinge and what is to be vnderstonde by the word.  
concerning worshepinge or honouring( which .ij. terms are both one) M. More bringeth forth a difference/ a distinecion or division of greek words/ feigned of our scolemen which of late nether understood greek/ latin or Hebrew/ called dulia/ yperdulia and latria. But the difference declareth he not ner the propirties of the words/ but with confused terms leadeth you blindfold in his maze. As for yperdulia I would fain wete where he readith of it in all the scripture and whether the worshuppe done to his lord the cardinalles hat were dulia/ yperdulia or idololatria. And as for dulia and latria we finde them both referred vn to god in a thousand places.  
Therfore that thou be not beguiled with falsehood of sophistical words/ understand/ that the words which the scripture useth in the worshipping or honouring of god are these: love god/ cleave to god/ dread/ serve/ bow/ pray and call on god believe and trust in god and such like. Which words al we use in the worshepinge of man also/ how be it diversly and the difference therof doth all the scripture teach.  
God hath created us and made us unto his awne likeness/ and our saviour christ hath bought us with his blood. And therfore are we Gods possession of duty and right and Christes servants only/ to wait on his will and pleasure/ and ought therfore to move nether hand ner foot ner any other membir/ other heart 
What it is to honour God  or mind other wise then he hath appoynted. God is honoured in his awne person/ when we receive all thing both good and bad at his hand/ and love his lawe with al our hearts/ and believe hope and longfore all that he promiseth ☞  
The officers that rule the world in Gods/ 
what it is to honour rulers  stede/ as father/ mother/ master/ husband-lorde and prince are honoured/ when the law which almighty God hath committed unto them to rule with/ is obeied. Thi neighbour that is out of office/ is honoured/ when thou( as god 
what it is to honour a mans neighbour  hath commanded thee) lovest hem as thi self/ countest him as good as thyself thinkest him as worthy of any thing as thyself and comest lovingly to help him at all his need/ as thou wouldest be holp thyself/ because God hath made him like unto his awne image as well as thee and christ hath bought him as well as the.  
yf I hate the lawe/ so I break it in mine heart/ and both hate and dishonour God the maker 
what it is to dishonour God/ christ a ruler or a mans neybour●  therof. If I break it outwardly/ then I dishonour God before the world and the officer that ministereth it. yf I hurt my neighbour/ thē I dishonour my neighbour and him that made him and him also that bought him with his blood. And even so iff I hate my neighbour in mine heart/ then I hate him that commandeth me to love him and him that hath deserved that I should at the lest way for his sake love him. If I be not ready to help my neighbour at his need/ so I take his due honour from him/ and dishhonoure him/ and him that made him/ and him also that bought him with his blood/ whose saruant he is. yf I love such things as God hath lent me and committed vn to mine administration/ so that I can not find in mine heart to bestow them on the uses which God hath appoynted me/ then I dishonour god and abuse his creature in that I give more honour vn to it then I should do/ And then I make an idol of it in that I love it more then god and his commandment and then I dishonour my neighbour from whose need I withdraw it.  
In like maner if the officer abusynge his power/ compel the subject to do that which god forbiddeth or to leave undone that which god commandeth/ so he dishonoureth god/ in withdrawenge his servant from him/ and maketh an idol of his awne lusts/ in that he honoureth them above god/ and he dishonoureth his brother in that he abuseth him contrary vn to the right use which God hath created him for and christ hath bought him for/ which is to wait on gods commandments. For iff the officer be 
A true officer in the sight of God.  other wise minded then this/ the worst of these subiectes is made by the hands of him that made me/ and bought with the blood of him that bought me/ and therfore my brother and I but his saruaunt only/ to defend him and to keep him in the honour that god and christ hath set him/ that no man dishonour him: he dishonoureth both God and man. And thereto if any subject think any otherwise of the officer( though he be an emperor) then that he is but a sarvaunt only/ to minister the office indifferently/ he dishonoureth the office and go that ordained it. So that all men/ what so ever degree they be of are every man in his room/ servants to other/ as the hand sarueth the foot and every menbre one a neither. And the angels of heaven are also our brethren and very servants for Christes sake/ to defend us from the power of the revels.  
And finally all other creatures that are nether angels ner man/ are in honourelesse then man/ and man is lord over them/& they created to serve him/ as scripture testifieth/ and he not to serve them/ but only/ his lord god and his saviour christ.  

¶ Of worthepinge of sacramentes/ cermonies/ images/ relics and so forth  
NOw let us come to the worshipping or honourynge of sacramentes ceremonies images and relics. First images be not god/ and therfore no confidence is to be given thē. They be not made after the image of god ner are the price of christes blood/ but the werkmansheppe 
Images  of the crafts man and the price of money and therfore inferioures to man₊  
wherefore of all right man is lord over them and the honour of them is to do man service and mans dishonour yt is to do them honourable service/ as unto his better. Images then and relics ye and as christ saith/ the holy day to are servants unto man. And therfore it followeth that we can not/ but unto our damnation put one a cote worth an hundred coats/ upon a posts back/ and let the image of god and the 
☞  price of christes blood go up& down/ thereby naked. For yf we care more to cloth the dead image made by man and the price of seluer thē the lively image of god and price of christes blood/ thē we dishonour the image of god and him that made him and the price of chrystes blood and him that bought hym₊  
Wherfore the right use/ office and honour 
The use of creatures inferyours to man  of al creatures inferiores unto man/ is to do man service/ whether they he images/ relics/ ornaments signs or sacramentes/ holidays/ ceremonies or sacrifices. And that may be on this maner and no doubt it so once was. If( for an ensample) I take a piece of the cross of christ and make a little 
The worshepinge of the cross  cross therof and bear it about me/ to look thereon with a repenting heart/ at times when I am moved thereto/ to put me in remembrance that the body of christ was broken and his bloodshed thereon/ for my sins/ ad believe stedefastly that the merciful truth of god shall forgive the sins of all that repent for his death sake and never think on thē more then it seruith me and I not it and doth me the same service as yf I read the testament in a book/ or as iff the preacher preached it unto me. And in like maner if I make a cross in my forehead/ in a remembrance that god hath promised assistance unto al that believe in him/ for his sake that died on the cross/ thē doth the cross serve me and I not it. And in like maner if I bear on me or look upon a cross of whatsoever matter it be/ or make a cross upon me/ in remembrance that whosoever willbe christes disciple must suffer a cross of adversity tribulations and persecution/ so doth the cross serve me and I not it. And this was the use of the cross once/ and for this cause it was at the beginning set up in the churches₊  
And so yf I make an image of christ or of 
The worshipping of images  any thing the christ hath done for me/ in a memory/ it is good and not evil until it be ab used.  
And even so/ yf I take the true life of a saint and cause it to be painted or carved/ to put me in remembrance of the sainces life/ to follow the saint as the saint did christ/ and to put me in remembrance of the great faith of the saint co god and how true god was to help him out of al tribulation/ and to se the saints love to ward his neighbour/ in that he so patiently sofered so painful a death and so cruel marterdome to testify the truth for to save other/ and all to strength my soul with all and my faith to god and love to my neighbour/ then doth the image serve me and I not it. And this was the use of images at the beginning and of relics also₊  
And to gail before the cross unto the word of god which the cross preacheth is not evil neither to gail down before an image in a● mans meditacions to call the living of the saint to mind for to desire god of iyke grace to follow the ensample/ is not evil. But the abuse of the thing is evil/ and to haue a false faith: as to bear 
False worshipping  a piece of the cross about a man/ thinking that so long as that is about him/ spirits shall not come at him/ his enemies shall do him no bodily harm/ all causes shall go on his side even for bearing it about him/ and to think that yf it were not about him yt would not be so/& to think/ if any misfortune chance/ that it came for leaving it of or because this or that ceremony was left undone/ and not rather because we haue broken Gods commandments/ or that God tempteth us to prove our patience this is plain idolatry/ and here a man is captive/ bonde and servant unto a false faith and a false ymaginacyon/ that is neither god ner his word Now am I Gods only and ought to serve nothing but god and his word. My body must serve the rulers of this world and my neighbour( as god hath appoynted it)& so must all my goods: but my soul must serve God only/ to love his law and too trust in his promises of mercy in all my needs. And in like maner yt is that thousands/ while the prest patereth saint Ihons gospel in latin over 
S. Ioans gospel  their heeds/ cross themselves with/ I trow a legyon of crosses/ behind and before and with reverence on the very arses and( as jack off napis when he claweth himself) ploucke up their legs and cross so much as their heels and the very soles of their feet/& believe that if it be done in the thyme that he readeth the gospel( and else not) that there shall no mischance happen thē that day/ because only of those crosses. And where he should cross himself/ to be armed and to make him self strong to bear the cross with christ/ he crosseth himself to drive the cross from him/ and blesseth himself with a cross from the cross. And if he leave it undone/ he thinketh it no small sin/ and that god is hyly displeased with him and if any misfortune chance/ thinketh it is therfore/ which is also idolatry and not gods word. And such is the confidence in the place or image or what soever bodily observance it be: such is. S. Agathes 
Supersticiousnesss  letter written in the gospel time. And such are the crosses on palmesondaye made in the passion time. And such is the bearing of holy wax about a man. And such is that some hang apece of S. Ihons gospel about their necks. And such is to bear the names of god with crosses between each name about them. such is the saying of gospels vn to women in childbed. such is the limeteriers saying of in principio erat verbum from house to house. such is the saying of gospells to the corn in the feld in the precession weke that it should the better grow. And such is holy bread holy water and serving of all ceremonies and sacramentes in general with out signification. And I pray you how is it possible that the people can worshepe images/ relics/ ceremonies and sacramentes/ save superstitiously/ so long as they know not the true meaning/ nether will the prelates suffer any man to tell them: ye and the very meaning of some and right use no man can tell?  
And as for the riches that is bestowed on images and relics they can not prove but that it 
Riches bestowed on images or relics  is abominable/ as long as the poor are despised and vncared for and not first served/ for whose sakes and to find preachers/ offerings tithes/ lands rents and all that they haue was given the spiritualtie. They will say we may do both. may or not may/ I se that the one most necessary of both/ is not done: But the poor are bereued of the spiritualtie of all that was in time passed offered vn to them. Morouer though both were done/ they shall never prove that the sight of gold and silver and of preciousstoues should move amans heart to dispice such things after the doctrine of christ. Nether can the rich cote help to move thy mind/ to follow the ensample of the saint/ but rather if he were purtrayde as he sofred/ in the most vngoodly wise. Which thing taken away/ that such things with all other service/ as stekynge up candles/ move not thy mind to follow the ensample of the saint/ ner teach thy soul any godly learning: then the image serveth not the/ but thou the image/ and so art thou an Idolater/ that is to say in English/ a serueimage. And thus it appeareth that your ungodly and bely doctrine where with ye so magnify the deeds of your ceremonies and of your pilgremages and offering for the dede itself/ to please god and to obtain the favour of dead saints( and not to move you and to put you in remembrance of the law of god& of the promises which are in his son and to follow the ensample of the saint) is but an exhorting to serve images/ and so are ye image servers/ that is/ Idolaters/ And finally the more devotion m●n haue vn to such deeds/ the less they haue vn to gods commandment/ in so much that they which be most wontte to offer to images and to show them/ be so cold in offering to the poor/ that they will scace give them the scrappes which must else be given dogges/ or their old shone/ iff they may haue new bromes for them.   

¶ Pilgrimages.  
TO speak of pilgrimages/ I say/ that a christen man/ so that he leave nothing vn done at home that he is bound to do/ is fre to go whother he will/ only after the doctrine of the lord/ whose servant he is and not his awne. If he go and viset the poor/ the secke and the prisoner/ it is well done and a work that god commandeth. If he go to this or that place/ to hear a sermon or because his mind is not quiet at home/ or if because his heart is to much occupied on his worldly businesses bi the reasons of occasions at home/ he get him in to a more quiett and still place/ where his mind is me are abstracte and pulled from worldly thoughts it is well done. And in all these places if whatsoever it be/ whether lively preaching/ ceremony/ relic or image steer up his heart to god and preach the word of god and the ensample of our saviour Iesus more in one place thē in a neither/ that he thither go/ I am content. And yet he bideth a lord and the things serve him and he not them/ Now whether his intent be so or no/ his deeds will testify/ as his virtuous governing of his house and loving demeanoure toward his neighbours: ye and gods word willbe all way in his heart and in his mouth& he every day perfecter then other.  
For there can nothing edify mans soul save that which preacheth him gods word. Only the word of god worketh the health of the soul And what somever preacheth him that/ cannot but make him perfecter.  
But to believe that god willbe sought more in one place then in a neither/ or that god will hear the more in one place thē in a neither/ or more where the image is/ then where it is not 
☞  is a false faith and idolatry or imageservice. For first god dwelleth not in temples made with hands acts. xvij. Item steven died for the contrary 
god dwelleth not in any place acts. 7  and proved it by the prophetes acts. vij. And Salomon in the .viij. off the third of the kings/ when he had build his temple/ testified the same and that he had not build it for god to dwell in/ ye and that god dwelleth not in the earth/ but that he should out of heaven hear the prayers of them that prayed there. And the prophetes did often testify vn to the people that had such a false faith that god dwelled in the temple/ that he dwelled not their. Morouer god in his testament bindeth himself vn to no place ner yet the: But speaketh generally( concerning where and when) saying psalm. xlix. in the day of the tribulation thou shalt call on me and I will 
Psal. 49.  deliver the/ and thou salt glorify me. He setteth nether place ner time/ But wheresoever and when soever: so that the prayer of job upon the dongehyll was as good as Poules in the temple. And when our saviour saith john. xuj. whatsoever ye axe my father in my name/ I 
joan. 16  will give it you/ he saith not in this or that plase/ or this or that day: but wheresoever& whensoever/ as well in the fields as in the town and on the Monedaye as on the sondaye. God is a spirit and willbe worsheped in the spirit john. iiij. That is/ though he be present everywhere/ 
johan. 4,  yet he dwelleth lively and gloriously in the minds of angel only and hearts of men that love his laws and trust in his promises. And wheresoever god findeth such an heart/ their he heareth the prayer in all places and times indifferently. So that the outward place nether helpeth or hindered/ except( as I said) that a man● mind be more quiett and still from the rage of wordly businesses/ or that some thing steer up the word of god and ensample of our saviour more in one place then in a neither.   

¶ Whence idolatry or imageservice springeth. ☜  
NOw that thou mayst se whence all this idolatry or imageservice is sprounge/ mark a little/ and then I will answer vn to the arguments which these imageseruars make against the open truth. All the cerrmonies ornaments and sacrifices of the old testament were sacramentes. 
Sacramentes Circumcision.  That is to wete/ signs preaching vn to the people one thing or a nother. As circumcision preached vn to them/ that god had chosen them to be his people/ and that he would be their god and defend them and increase and multiply them and keep them in that land and bless the fruits of the earth and all their possessions And on the other side it preached/ how that they had promised god again to keep his commandments/ ceremonies and ordinances. Now when they saw their young children circumcised/ iff they consented vn to the appointment made between god and them/ moved by the preaching of that same/ then were they justified thereby How be it the dede in itself/ the cuttyn he off of the foreskyn of the manchildes priuey membir justified them not ner was a satisfaction for the childes sins/ but the preaching only did justify them that received the faith theroffe. For it was a bage given indifferently as well vn to them that never consented in their hearts vn to gods lawe/ as vn to the elect in whose hearts the lawe was written. And that this was the meaning of circumcision may be proved many ways: But namely by Paul Romans. ij. where he saith/ circumcision is much worth/ if thou keep the lawe( whose sign it was) and else not. And Roma. iij. where he saith that god did justify the circumcised of faith( whose sign it was on the other side) and else not.  
And the paschal lamb was a memorial 
paschal lamb.  of their deliverance out of egypt only and no satisfaction or offering for sin.  
And the offering of their first fruits preached how they had received all such fruits of the 
first fruits  hand of god/ and that it was god that gave thē that land and that kept them in it/ and that did bless and make their fruits grow. In token whereof as vn to a lord royal they brought him the first ripe fruits of their herueste. Which remembrance as long as it abode in their hearts/ it moved them to love god again and their neighbour for his sake/ as he so oft desired thē. And out of this ceremony was fett the blessing of our new ripe fruits for like purpose/ though we haue lost the signification.  
And their other offerings/ as the sacrifices of doves/ turtles/ lambs/ kids/ sheep/ calves 
●●crifices.  gottes and oxen were no satisfaccions for sin / but only a sign and token/ that at the repentance of the heart/ thorough an offering to come and for that seeds sake that was promised Abraham/ their sins were forgiven them.  
And in like maner the ornaments and all 
ornaments  other ceremonies were either an open preaching or secret prophisies and not satisfaccions or iustifienges. And thus the works did serve thē and preach unto them and they not the works ner put any confidence therein.   

¶ False worshipping. ☜  
but what did the children of Israel and the Iewes? They latt the significations of their ceremonies go and lost the meaning of 
☜  them and turned them vn to the works to serve them/ saying that they were holy works commanded of god and the offerars were thereby justified and obtained forgiveness of sins and thereby became good: as the parable of the pharesey and publican declare Luke. xviij. and as it is to se in Paul and thoroute all the bible: and became captive to serve and put 
luke. 1●  their trust in that which was nether god ner his word. And so the better creature against nature did serve the worse. Where of all likely hood god should haue accepted their work by the reason of them/ if their hearts had been right/& not haue accepted their souls for the bloudes sake of a calf or sheep/ for as much as a man is much better then a calf or sheep/ as Christ testifieth Matth. xij. For what pleasure should god haue in the blood of calves or in the light of our candeles? his pleasure is only in the hearts of them that love his commandments.  
Then they went further in the imagination of their blind reason saying/ in as much as god accepteth these holy works/ that we be made righteous thereby/ thē it followeth that he which offereth most/ is most rightewesse and the best man: ye and it is better to offer an ox thē a sheep/ because it is more costly. And so they strove who might offer most/ and the priests were well apayde. Then went they further in their 
☞  fleshly wisdom saying: if I be good for the offering of a dove and better for a sheep and yet better for an ox/ and so ever the better thing I offer/ the better I am/ Oh how accepted should I be if I offered a man/ and namely him that I most loved? And upon that imagination/ they offered their awne children and burnt them to ashes before images that they had imagined.  
And to confirm their blindness they laid for them( no doubt) the ensample of Abraham which offered his son Isaac and was so accepted/ that god had promised him/ how that in his seed/ all the world should be blessed. hereof ye se vn to what abomination blind reason bringeth a man/ when she is destitute of gods word.  
And to speak of the sabbath( which was ordained 
holiday.  to be their saruaunte& to preach& be a sign vn to them/ that god thorough his holy spirit 
Ero. ●●. & word did sanctify them/ in that they obeied his commandments& believed and trusted in his promises(& therfore were charged to leave working and to come on the holy day& hear the word of god by which they vere sanctified) vn to it also they became captive and bonde to serve it/ saying that they were justified by abstaining from bodily labour( as oures think also) in so much that though they bestowed not the holy day in virtue prayer and hearing the word of god/ in almosede/ in visitynge the sick/ the nedie and comfortelesse and so forth/ but went up& down ydlye/ yet what soever need his neighbour had/ he wolde not haue holp him on the sabbath day/ as thou mayst se by the ruler of the synagogue which rebuked christ for healinge the people on the holy day luke. xiij. 
Luke. 13.   
And of like blindness they went and fett 
The brazen serpes  out the brazen serpent( which Moses commanded to be kept in the arcke for a memory) and offered before it: thinking( no doubt) that god must be there present/ for else how could yt haue healed the people that came not nigh yt/ but stood afar off and beholded yt only. And a thousand such madnessesse did they₊  
And of the temple they thought that god 
The temple  herd them there better then any were else: ye and he heard them now here save there. And therfore they could not pray but there/ as oures can no where but at church and before an image. for what prayer can a man pray/ when the word of god is not in the temple of his heart: ye and when such come to church/ what is their prayer and what is their devotion/ save the blind imageservice of their hertes₊  
But the prophetes ever rebuked them forsoch 
psal. 46.  faithless works and for such false faith in their works. In the .xlix. psalm saith the prophet/ I will receive no calves of your houses ner gottes out of your folds/ think ye that I will eat the flesh of oxen or drink the blood of gottes? And Esaias saith in his first chapter/ what care I for the multitude of your sacrifices saith the lord. I am full. I haue no lust in the burnt offerings of your rams or in the fat of fat beasts or blood of calves/ lambs or gottes: offer me no more such false sacrifice. And thereto your sweet sense is an abomination unto me. And thus he said because of the false faith and peruertynge the right use of them  
And for their false fasting/ not referrynge 
fasting  their fast unto the taming and subduynge of their flesh unto the spirit/ when they complained unto god iustifienge themselves and asking/ how happeneth it/ that we haue fasted and thou wouldest not look upon it/ we haue humbled our souls and thou wouldest not know it God answered them by the prophet Esayas 
Esai. 58.  in the .lviii. chapter/ behold/ in the day of your/ fast/ ye do your awne lusts and gather up all your debts. And how soever ye fast/ ye never the later strive and fight and smite with fist cruelly. I haue chosen no such fast and humblynge of soul.& c̄ But that ye louse wicked bonds and let the oppressed go fre/ and to break breed unto the hongrye and to cloth the naked and so forth₊  
And concerning the temple/ Esaias saith 
Temple  in his last chapter. what house will ye build for me or in what place shall I rest? heaven is my se te and the earth my foot stolen. As who should say 
acts. 7. acts. 17.  I am to great for any place that ye can make/ and( as steven saith acts. vii. and paul acts. xvij.( I dwell not in a temple made with hands   

¶ How ceremonies sprang among us  
understand also( to se how we came yn to like blindness) that before the coming of christ in the flesh/ the Israelites and Iewes were scattered thorough out all the world/ to punish their imageservice/ both east/ west south and north/ as ye read in the chronicles how Englonde was once full: so that there was no province or great city in the world where no Iewes were: god so prouydynge for the speedy preaching of the gospel among the heathen thorough out the world. Now christ/ as he was promised/ so was he sent/ unto the Iewes or Israelites And what by chrystes preaching and the apostles after his resurrexion/ there were innumerable Iewes converted haply an hundred thousand or more in jerusalem and Iewry and in the countries about/ and abode still in the loud. Then paul rose up and persecuted them in jerusalem and thorough out al Iewry and Damasco/ 
paul  sleynge all that he could catch or making them forswear christ. For fear of which persecution they fied in to all costs and preached unto the Iewes that were scattered/ prouinge that Iesus was christ the saviour of the world/ both by the scripture and also by miracles: so that agreate parte of the Iewes came to the faith every where/ and we heathen came in shortly after/ and parte a bided still in unbelief as unto this daye₊  
Now the Iewes being born& bread up roted and noseld in ceremonies as I haue shewed and as ye may better se in the .v. books of Moses/ if ye would read thē/ could but with great difficulty/ depart from thē as it is to se in al the epistles of paul/ how he fought against thē. but in process they gatt the upperhand. And thereto the first that were christened and all the officers and bishops of the church/ even so much as the great God of Rome were Iewes for the most parte a great season₊  
And Morouer/ as paul saith. Ro. ix. not al that came of Israel are right Israelites nether are al they Abrahams sons that are Abrahans seed. whi so? because they followed not the steps of the faith of their graundfathers. Even so/ not all they that were called and also came unto the marriage which god the father made between christ his son and all sinners/ brought 
mat. 22.  their marriage garment with them/ that is to wete/ true faith wherewith we be married unto christ and made his flesh and his blood and one spirit with him/ his brethren and heirs with him and the sons of god also. But many of them( to fulfil the saying of christ/ that the kingdom of heaven/ which is the gospel/ is like a net that ketcheth good and bad) were dreuen in to the net and compelled to confess that Iesus was christ and that seed that was promised Abraham and messiah that should come: not off any inward fealinge that the spirit of god gave thē/ nether of any lovely consent that they had unto the law of god that it was good/ morning/ both because they had broken it and because also they had no power to fulfil it and therfore to obtain mercy and power came to christ and unto the father thorough him/ with the heart of natural children which receive all thing freely of their fathers bounteous liberality and of love become servants unto their brethren for their fathers sake: But were compelled only with violence of the scripture which everiwhere bare witness vn to christ and agreed vn to al that he did/ and overcome also with the power of miracles that confirmed the same. That is to say/ they came with a storifaith/ a popish faith/ a faithless faith& a feigned faith of their awne making/ and not as God in the scripture describeth the faith/ so believing in christ/ that they would be justified by their awne deeds/ which is the deinenge of christ. As our papists believe. which more mad then those Iewes/ believe no 
☜  thing by the reason of the scripture/ but only that such a multitude consent thereto/ compelled with violence of sword/ with falsyfienge of the scripture and feigned lies. which multitude yet is not the fifte part so many as they that consent vn to the lawe of Mahomete. And therfore by their awne arguments/ the faith of the turkes is better then theirs. And their faith thereto may stand by their awne confession/ with all misheue( as it well appeareth by them) and with yielding themselves to work all wickedness with full delectation/ after the ensample of the faith of their father the devil/ and with out repentance and consent vn to the law of god/ that it is good. which popish thereto so believe in Christ/ and so will be his servants/ that they willbe bond vn to dumb ceremonies and dead works putting their trust and confidence in them& hoping to be saved by them and ascribynge vn to them the thank of their salvation and righttewysnesse  
And therfore because/ as I said/ the Iewes ye and the heathen to/ were so accustomend vn to ceremonies and because such a multitude came with a faithelesse faith/ they went and clean contrary unto the mind of paul/ set up ceremonies in the new testament/ partly borowynge them of Moses and partly imageninge like/ as ye now and/ and called them sacramentes: that is to say/ signs( as yt is plain in the stories) the sacrament of holy water/ of holy fire/ holy bread holy salt and so forth. And they gave them significations. As holy water signified the sprinclinge 
what holy water signifieth  of christes blood for our redemption. which sacrament or sign( though yt seem superfluous/ in as much as the sacrament of christes body and blood signifieth the same daily) yet as long as the signification bided/ it hurted not. And the kissing of the pax was settvpp to signify/ that the peace of christ should be ever among 
The pax  us/ one to love an other after his ensample as the word yt self well declareth. For pax is as much to say as peace₊  
And as for comfirmacion/ it is no doubt/ but that it came this wise up and that this was the use/ which the word itself well declareth. we 
confirmacyon  read in the stories/ that they which were converted unto the faith of the age of discretion/ were full taught in the law of god( as right is) and in the faith of our saviour Iesus/ yer they were baptized/ and upon the profession or promising to keep that law and faith/ were baptized And thē for the socure and help of young children/ baptized before the age of discretion/ to know the law of god and faith of christ/ was comfirmacion institute that they should not be all way ignorant and faithless/ but be taught the profession of their baptism. And this/ no doubt/ was the maner/ as we may well gather by probable coniectures and evident tokens. when the children were of vj. or seven yeres old/ their elders brought the unto the priest or deacon in every parish/ which officer taught the children what their baptimment& what they had professed therein: that is to wete/ the law of god& their duty vn to all degrees/ and the faith of our saviour. And then because it should not be neglect or left undone/ an hier officerr as the archdeacon( for it hath not been I suppose in the bishops hands all way as now/ nether were it meet) came about from parish to parish/ at times convenient. And the priests brought the children vn to him at .xj. or .xij. year old/ before they were admitted to receive the sacrament of Christes body haply. And he opposed them of the law of god& faith of christ/ and asked them/ whether they thought that law good/ and whether their hearts were to follow it. And they answered ye.  
And he opposed them in the articles of our faith/ and asked them/ whether they put their hope and trust in Christ/ to be saved thorough his death and merites. And they answered ye. Thē confirmed he their baptism saying: I confirm you/ that is/ I denunce and declare/ by the authority of gods word and doctrine of Christ/ that ye be truly baptized within in your hearts and in your spirites/ thorough professing the lawe of god and the faith of our saviour Iesu/ which your outward baptism doth signify/ and thereupon I put this cross in your forehedes that ye go and fight against the devil/ the world and the flesh/ under the standard of our saviour/ in the name of the father/ the son/ and the holy ghost. Amen. Which maner I would to god for his tender mercy were in use this daye₊  
But after that the devil was broken louse and the bishops began ●o purchase/ and the deacons to scratch all ●o them/ and the spiritualtie to climb an hye: then because the labour seemed to tedious and painful/ to oppose the children one by one/ they asked the priests that presented them only/ whether the children were taught the profession of their baptism. And they answered ye. And ●o upon their words they confirmed them with out apposinge. when they no longer opposed them/ the priests no longer taught them/ but committed the charge to their godfather and godmothers/ and they to the father and mother/ discharging themselves by their awne authority with in half an hour  
And the father and mother taught them a m●n●●●us ●a●●n pater noster and an Aue and a creed. Which gibbresh every popiniaye speaketh with a sundry pronunciacion and fashion/ so that one pater noster seemeth as many languages all most as the●e be tongues that speak it. How be it/ it is all one/ as long as they vnderstonde it not. And in process as the ignorance g●●w●/ they brought them to confirmation streigh▪ from baptism: so that now oftimes they be vo●owed and bysshoped both in one day/ that is/ we be confirmed in blindness to be kept from knowledge for ever. And thus are we come in to this damnable ignorance and fierce wrath of god thorough our awne deserving/ because when the truth was  told us we had no love thereto. And to declare thou full& set wrath of god upon us/ our plates whom we haue exalted over us to whom we haue given al most al we had/ haue persuaded the worldly princes( to whom we haue submitted ourselves and given up our power) to devour up body and soul/ and to keep us/ down in darkness/ with violence of sword/ and with all falsehood and guile. In so much that if any do but lift up his nose to smell after the truth/ they swapp him in the face with a fire brand to sengge his smelling/ or if he open one of his eyes to once look toward the light of gods word/ they blear and dase his sight with their false juggling: so that if it were possible/ though he were gods elect/ he could not but be kept down and perish for lack of knowledge of the truth.  
And in like maner/ because christ had institute the sacrament of his body and blood/ to keep us in remembrance of his body breaking and blood shedding for our sins/ therfore went they and set up this fashion of the mass and ordained sacramentes in the ornamentes therof to signify and express all the rest of his passion. The amice on the heed is the kercheue 
Amice  that Christ was blynd●olde● with/ when the soudioures buffeted him and mocked him saying: prophet vn to us who smote the? But now it may well signify that he that putteth it on/ is blind and hath professed to lead us after him in darkness/ according vn to the beginning of 
The flap on the amice. The albe  his play. And the flap thereon is the crown of thorn. And the albe is the white garment that herod put on him/ saying he was a fool because he held his peace and would not answer him. And the .ij. flappes on the greves and the other 
The flappes on the albe. The fanō The stolen  ij. on the albe beneath over against his feet behind and before/ are the .iiij. nails. And the fanon on his hand/ the cord that his hands were bound with: And the stolen the rope where with he was bound vn to the piler/ when he was scorged: 
The corporescloth the altars.  And the corporiscloth/ the sindon wherein he was buried:& the altar is the cross or haply the grave and so forth. And the caftynge abroad of his hands/ the splayenge of Christ upon the cross And the ●ight and stickinge up of candles and 
candles  bearing of candles or tapers in procession happlye signified this text. Mat. v. ye be the light 
Mat. 5.  of the world/ and let your light so shine before men/ that they may se your good works& 
Salt  glorefye your father which is in heaven. And the salt signifieth the wisdom of Christes doctrine/ and that we should therwith salt our deeds and do nothing with out the authority of goddes word. So that in one thing or other/ what in the garments and what in the gestures all his played/ in so much that before he will go to mass/ he willbe sure to sell him/ lest judases 
☞  parte shuldbe left out.  
And so thorough out all the sacramentes/ ceremonies or signs( .iij. words of one signification) there were significations vn to them at the beginning. And so long as it was understand what was ment by them and they did but serve the people and preach one thing or a nother vn to thē/ they hurted not greatly/ though that the fre servant of Christ ought not to be 
Austyne  brought violently in to captivity under the bondage of traditions of men. As. S. Augustine complaineth in his dayes/ how that the condition& state of the Iewes was more easy then the christens under traditions: so sore had the tyranny of the shepherds in vaded the flock all redy in those dayes And thē what just cause haue we to complain our captivity now/ vn to whose yoke from that time hitherto/ even .xij. hundred yeres long/ hath ever some what more weight been added to/ for to keep us down and to confirm us in blindness? how be it/ as long as the significations bided/ they hurted not the soul/ 
Out of the ceremonies sprang the ignorance off the scripture  though they were painful unto the body. never the lather I impute this our grievous fall in to so extreme and horrible blindness( where in we are so deep and so deadly brought a sleep) vn to nothing so much as vn to the multitude of ceremonies. For as soon as the prelates had set up such a rabble of ceremonies/ they thought it superfluous to preach the plain text any longer and the law of god/ faith of Christ/ love toward our neighbour and the ordir of our iustifienge& salvation/ for as much as all such things were played before the peoples faces daily in the ceremonies and every child wist the meaning: but got thē vn to allegories/ feigning thē every man after his awne brain/ with out rule/ all most on every silable/ and from thence unto disputynge and wastinge their brains about words/ not attending the significations until at the last the lay people had lost the meaning of the ceremonies and the prelates the understanding of the plain text/ and of the greek latin and specially of the Hebrew which is most of need to be known/ and of all phrases/ the propir maner of speakynges and borrowed speech of the hebrews.  
Remenbir ye not how with in this .xxx. yeres and far less/ and yet dureth vn to this day/ the old barkynge curres dunces disciples and like draff called scotistes/ the children of darkness/ raged in every pulpit against greek latin and Hebrew/ and what sorrow the scolemastirs that taught the true latin tongue had with them/ some betynge the pulpit with their fists for madness and roringe out with open and fominge mouth/ that if there ware but one tirens or virgil in the world and that same in their greves and a fire before them/ they would burn them therein/ though it should cost them their lives/ affirming that all good learning decayed and was utterly lost sens men gave then vn to the latin tongue? ye and I dare say/ that there be .xx. thousand priests curattes this day in england and not so few/ that can not give you the right English vn to this text in the pater noster/ fiat voluntas tua sicut in celo& interra and answer thereto.  
And as soon as the signification of the ceremonies was lost/ and the priests preached christ no longer/ then the comen people began to wax mad and out of their mindes upon the ceremonies. And that trust and confidence which the 
☞  ceremonies preached/ to be given vn to Gods word and Christes blood/ that same they turned vn to the ceremony itself as though a man were so mad to forget that the bosh at the tavern door did signify wine to be sold within/ but would believe that the bosh itself would quench his thirst. And so they became servants vn to the ceremonies/ asscribynge their iustifienge and salvation vn to them supposing that it was nothing else to be a christen man/ then to serve ceremonies/ and him most christen that most served them/ and contrary wise him that was not popish& ceremonial/ no christen man at all. For I pray you/ for what cause worshepe we our spiritualtie so▪ hiely or wherefore think we their prayers better then the poor lay mens/ then for their disgysynges and ceremonies? ye and what other virtue se we in the holiest of them/ thē to wait upon dumb superstitious ceremonies?  
ye and how cometh it that a poor lay man having wife and .xx. children and not able to finde them/ though all his neighbours know his necessity/ shall not get with bedgynge for Christes sake/ in a long somers day/ enough to finde them .ij. dayes honestly/ when iff a disgysed monster come/ he shall with an houres lyenge in the pulpit/ get enough to finde .xxx. or .xl. sturdy lubboures a month long/ of which the weakest shal be as strong in the bely when he cometh vn to the manger/ as the mightiest porter in the wey house or best courser that is in the kings stable? Is ther any other cause then disgisynge and ceremonies? For the deeds of the ceremonies we count better then the deeds which god commandeth to be done to our neighbour at his need Who thinketh it as good a dede to feed the poor/ as to stecke up a candle before a post or as to sprencle himself with holy water? Nether is it possible to be other wise/ as long as the signification is lost. For what other thing can the people think/ thē that such deeds beordeyned of god/ and because as it is evident/ they serve not our neighbours need/ to be referred vn to the person of god and he though he be a spirit/ yet served therwith? And then he can not but forth on dispute in his blind reason/ that as god is greater then man/ so is that dede that is appoynted to serve god greater than that which serveth man. And then when it is not possible to think them ordained for nought/ what can I other wise think then that they were ordained to justify and that I should be holy thereby/ according to that popis doctrine/ as though god were better pleased when I sprinkle myself with water or set up a candle before a block/ then iff I fed or clothed or holp at his need him/ whom he so tenderly loveth that he gave his awne son vn to the death for him/ and commanded me to love him as myself?  
And when the people began to run the way/ the prelates were glad& holp to heue after with sotle allegories& falsifienge the scripture/& went& hallowed the ceremonies/ to make them more worshepful/ that the lay people should haue thē in greater estimation& honour/& be afraid to twitch thē for reverence vn to the holy charm that was said over thē/& affirmed also that christes death had purchased such grace vn to the ceremonies to forgive sin& to justify. O monster/ Christes death purechased grace for mans soul/ to repent of evil& to believe in Christ for remission of sin/& to love the lawe of god and his neighbour as himself/ which is the true worshipping of god in the spirit/& he died not to purchesse such honour vn to unsensible things/ that man to his dishonour/ should do them honourable service& receive his salvation of thē₊  
This I haue declared vn to you/ that ye might se& feel every thing sensibly. For I intend not to lead you in darkness. Nether though twice .ij. cranes make not .iiij. wild geese/ would I therfore that ye should believe that twice .ij. made not iiij. Nether intend I to prove vn to you that Paules steeple is the cause whi thames is broken in about Erith/ or that teynterden steeple is the cause of 
Teynterden steeple.  the decay of sandwich haven as Master More iesteth. never the less this I would were persuaded vn to you( as it is true) that the bildynge of them& such like/ thorough the false faith that we haue in them/ is the decay of all the havens in england& of all the cities/ towns/ high ways& shortly of the hole comen wealth. For sens these false monsters crope up in to our consciences& robbed us of the knowledge of our saviour christ/ making us believe in such pope holy works& to think that ther was no neither way vn to heaven/ we haue not ceased to build them albayes/ cloisters/ coleges/ chauntrees and cathedrall churches with high steples/ striuinge& enuienge one a neither/ who should do most. And as for the deeds/ that pertain vn to our neighbours and vn to the comen wealth/ we haue not regarded at all/ as things which seemed no holy works or such as god would once look upon. And therfore we left them vnseneto/ until they were past remedy or past our power to remedy them/ in as much as our slow belies with their false blessings had iugled a way from us/ that wherewith they might haue been holpen in due season. So that that syly poor man/ though he had haply no wisdom to express his mind/ or that he durst not/ or that master More fa●●ioneth his tale as he doth other mennes to iest out the trouth/ saw that nether good winsandes ner any other cause alleged was the decay of sandwich haven/ so much as that the people had no lust to maynetene the comen wealth/ for blind devotion which they haue to popeholy works, ☜  
of their hearts. For as they writ/ so they believe. Other feeling of the laws of god and faith of christ haue they none/ th●n that their God the pope so saith. And therfore as the pope preacheth with his mouth only/ even so believe they with their mouth only what soever he preacheth/ with out more a do/ be it never so abominable/ and in their hearts consent unto all their fathers wickedness and follow him in their deeds as fast as they can runne₊  
The turkes being in number .v. times mo then we knowledge one God and believe many things of God moved only by the authority of their elders and presume that God will not let so great a multitude err so long time. And yet they haue erred and been faithless this viii. hundred yeres. And the Iewes believe this day/ ●● much as the carnal sort of them ever believed/ moved also by the authority of their elders only/ and think that yt is impossible for them to err/ being Abrahams seed and the children of them to whom the promysses of all that we believe were made. And yet they haue erred and been faithless this .xv. h●●dred yeres. And we of like blindness believe only by the authority of our elders and of like pride think that we can not err/ being such a multitude. And ◇ we se how God in the old testament did le●● the great multitud●●●e/ reserving alway a little flock to call the other back again and to testify unto them the right waye₊   

¶ How this word church hath a double interpretacyon  
T●●● is therfore a sure conclusion/ as paul saith. Ro. ix. that not all they that are of Israel are Israelites/ neither because they be Abrahans    

¶ The solutions and answers vn to M. Mores first boke₊  
IN the first Chapter to begin the book with al/ to bring you goodlucke and to give you a say or a taste what truth shall follow/ he feigneth a letter sent from no man.  

ij.  
In the second chapter/ besides 
worshepinge  that it is untrue this use to haue been ever sens the time of the apostles/ he maketh many sophistical reasons about worshepinge of sayntes relics and images/ and yet declareth not with what maner worshepe/ but iugleth with the term in comune/ as he doth with this word church and this word faith/ when the words haue diuers significations: for al faiths are not one maner faith and so forth/ and therefore he begylyth a mans vnderstondinge. As if a man said/ the boyes will was good to haue given his father ablowe/ and a nother would infer/ that a good will could be no sin/ and conclude/ that a man might lawfully smite his father. Now is good will taken in one sens in the maior and in a neither in the minor/ to use scolars terms/& therfore the conclusion doth mock a mans wit. Thē disputeth he/ the servant is honowred for the masters sake/ and what is done to the poor is done to Christ( as the popish shall once feel/ for their so robbing them) And the .xij. apostles shall haue their setes and sit and judge with christ( as shall all that here preach him truly as they did) and Mary that powred the ointment on christes heed before his passion; hath hir memorial/ and therfore we ought to set candles before images. First I axe him by what rule his argument holdeth. And secondaryly I answer that the true worshipping of saints 
True worshipping of saints  is their memorial/ to follow them as they did christ. And that honour we give them and so do not ye popish/ but follow the steps of your father the pope/ as he doth the steps of his father the devil. And as for stekinge up of candles/ I answer that God is a spirit and in the spirit must be worsheped only. faith to his promises and love to his laws and longynge for the life that is in his son are his due honour and 
True worshuppinge of go●  service. All bodily service must be referred vn to ourselves and not vn to the person of God immediately. All outward things which we receive of god ar given us/ to take our partes with thankes and to bestow the rest upon our neighbours. For god useth no such things in his awne person/ but created them for to give them us/ that we should thank him/ and nor to receive them of us/ to thank us: for that were our praise and not his. fasting/ watchynge/ wolward going/ pilgrimage and all bodily excercice must be referred vn to the taminge of the flesh 
Bodelye exercise▪  only. For as god delighteth not in the taste of meet drink/ or in the sigthe of gold or seluer/ no more doth he in my fast and such like/ that I should refer them vn to his person/ to do him a pleasure with all. For god in himself is as good as he can be and hath all the delectation that he can haue. And therfore to wish that god were better then he is or had more pleasure then he hath/ is of a worldly imaginacyon  
And al the spirites that be in heaven are in as good case as they can be& haue all the delectation they can haue/& therefore to wish them in better case or to study to do them more pleasure then they haue/ is fleyshly minded popishnesse. The pleasure of them that be in heaven is/ that we hearken to God and keep his commandments/ which when we do/ they haue all the pleasure that they can haue in vs. If in this life/ I suffer hell gladly/ to win my brother to follow god/ how much more if I were in heaven should I rejoice that he so did? If in this world when I haue need of my neighbour/ by the reason of mine infirmites/ yet I seek nought of him/ save his wealth only/ what other thing should Iseke of him/ if I were in heaven▪ where he can do me no service ner I use any pleasure that he can do me?  
THe level desired to haue his imaginations worsheped as god/& his popish children desire the same/ and compel men so to honour thē/ and of their devilish nature describe they both God and his saints And therfore I say/ al such fleshly imaginations/ as to fast the wenisdaye in the worshepe of. S. john or of. S. katerine or what saint it be/ or to fast sayntes euens or to go a pilgrimage unto their images or to offer to them/ to do them pleasure/ thinking thereby to obtain their favour and to make special advocates of them/ as a man would win the favour of a neither with presentes and gifts/ and thinking that if we did it not/ they would be angry/ are plain idolatry and imageservice/ for the saint delighteth in no such. And when thou stekest up a candle before the image/ thou mightest with as good reason make an hollow hely in the image and power in meate 
Candle.  and drink. For as the saint nether eateth ner drincketh/ so hath he no bodily eyes to delight in the light of a candle.  
A neither is this/ god giveth not the promises that are in Christ for bodily service/ but of his mercy only/ vn to his awne glory. ye and of the fathers goodness do all natural children receive Axe a little boy/ who gave him his gay cote/ he answereth/ his father. Axe him whi/ and he answereth/ because he is his father and loveth him/ and because he is his son. Axe him whether his father love him/ and he saith ye. Ax him how he knoweth it and he saith/ because he giveth me this or that. axe him whether he love his father/ he saith ye. Axe him whi/ he saith/ for his father loveth him and giveth him all thing. Axe him why he worketh/ he answereth/ his father will so haue it Axe him whi his father giveth not such and such boyes coats to. Nai saith he/ they be not his sons/ their fathers must give them as mine doth me. go now ye popish bond servants and receive your reward for your false works and rob your bethern& reign over them with violence and cruel tyranny and make them worshepe your pilars/ polaxes images and hats. And we will receive of the merciful kindness of our father and will serve our brethren freely/ of very love and will be their servants and suffer for their sakes. And thereto our good deeds which we do vn to our neighbours need/ spring out of our rightwysenesse or iustifienge/ which is the forgiveness of our sins in Christes blood/ and of other rightwiseness know we not before god. And contrari wise your rightwiseness or iustifienge which standeth/ as your faith doth/ with all wickedness/ springeth out of your holy works which ye do to no man freely save vn to painted posts.  
And when he allegeth the sacrifices of the 
sacrifices.  old law/ I say they were sacramentes and preached vn to the people( as no doubt/ our candles once were) and were no holy works to be referred vn to gods person to obtain his favour/ and to justify the people/ and that the people should do them for the works selves. And when the people had lost the significations and looked on the holiness of the deeds/ to be justified thereby/ they were imageservice and hateful to god and rebuked of the prophetes/ as it is to se thorough out all the old testament.  
Then he iugleth with a text of. S. paul Rom. xiiij. let eueriman for his parte abound/ one in this idolatry and a nother in that: when the sens of the text is/ let every man be sure of his awne conscience/ that he do no thing/ except he know well and his conscience serve him that it may be lawfully done. But what care they to abuse gods word and to wrest it vn to the contrary?  
And in the last end/ to utter his excellent blindness/ he saith/ the wiseman Luther thinketh that if the gold were taken from the relics/ it would be given unto the poor immediately/ when he saith the contrary/ that they which haue their purses full will give the poor( if they give ought) either an half penny or in his contre the iiij. parte of a farthing. Now I axe master Mores conscience/ seeing they haue no devotion 
A sure token of a false faith and imageservice  vn to the poor which are as christes awne person and for whom christ hath sofered his passion that we should be kind to them and whom to visett with our alms is gods commandment/ with what mind do they offer so great treasure/ to the garnessinge of shrmes/ images and relics? It is manifest that they which love not gods commandment/ can do nothing godly. Wherfore such offerings come of a false faith/ so that they think them better then works commanded by god and believe to be justified thereby. And therfore are they but imageservice.  
And when he saith/ we might as well rebuk the powringe of the annoyntment on Christes heed. Nay/ christ was then mortal as well as we/ and used such things as we do/ and it refreshed his body. But and if thou wouldest now power such on his image to do him pleasure/ I would rebuk it.   

iij.  
IN the third Chapter he bringeth in miracles done at. S. stevens tomb. I answer the 
miracles.  the miracles done at saints tombs/ were done for the same purpose that the miracles which they did when they were alive/ were done: even to provoke vn to the faith of their doctrine/ and not to trust in the place or in bones or in the saint. As Paul sent his napken to heal the seek/ not that men should put trust in his napkin/ but believe his preaching.  
And in the old testament Eliseus healed Naaman the heathen man in the water of Iordayne 
Heliseus.  / not to put trust in the water or to pray in that place/ but to wonder at the power of god and to come and believe/ as he also did. And that his bones/ when he was dead/ raised up a dead man/ was not done that men should pray to him: for that was not lawful then/ by their awne doctrine/ nether to put trust in his bones. For god to avoid all such idolatry/ had polluted all dead bones/ so that whosoever twitched a dead bone/ was unclean and all that came in his company/ until he had washed himself: in so much that if a place were abused with offering vn to idols/ there was no beter remedy then to scater dead bones there/ to drive the people thence/ for being defiled and polluted. But his bones did that miracle/ to testify that he was a true prophet and to move men vn to the faith of his doctrine.  
And even so miracles done at the holy cross/ were done/ to move men vn to the faith of him that died thereon/ and not that we should believe in the wood.  
He saith that pilgrims put no trust in the place/ as necromancers do in their circles/ and saieth he wotteth not what/ to mock out the text 
pilgrimages  of our saviour of praying in the spirit. And in the end he confoundeth himself saying/ we reckon our prayers more pleasant in one place then in a neither. And that must be by the reason of the place/ for god is as good in one place as in a neither and also the man. Morouer where a man pleaseth god best/ thither is he most bound to go. And so that imaginacyon bindeth a man to the place with a false faith/ as nicromancers trust in their circles.  
And again if god had said that he would more hear in one place thē in a neither/ he had bound himself to the place. Now as god is like good every where generally so hath he made his testament generally/ wheresoever mine heart moveth me and am quiet to pray vn to him/ there to hear me like graciously.  
And if a man lay to our charge/ that god bound them vn to the tabernacle and after to the 
Temple  temple in the old testament. I say that he did it not for the places sake/ but for the monuments and testimonies/ that their preached the word of god vn to them/ so that though the priests had been negligent to preach/ yet should such things that there were haue kept the people in the remembrance of the testament made between god and them. Which cause and such like only should move us to come to church/ and vn to one place more then a nother. And as long as I come more to one place then a nother by cause of the quietness or that some thing preacheth gods word more lively vn to me there than in a neither/ the place is my servant and I not bonde to it: which cause and such like taken away/ I can not but put trust in the place as necromancers do in their circles/& am an imageseruer and walk after mine awne imagination and not after gods word.  
And when he saith/ we might as well mock the observance of the paschal lamb. I answer/ 
Phascall lamb.  Christ our paschal lamb is offered for us and hath delivered us as Paul saith. 1. Cor. v. whose sign and memorial is the sacrament 
1. Cor. v  of his body and blood. Morouer we were not delivered out of egypt. And therfore in as much as we be overladen with our awne/ I se no cause why we should become Iewes/ to observe their ceromonies to.  
And when he saith holy strange gestures. I answer/ for the holiness I will not swear: 
Holy strange gestures.  but the straungenesse I dare well avow. For every prest maketh them of a sundry maner and many more madly then the gestures of Iackanapes. And when he saith that they were left from hand to hand sens the apostles time/ it is untrue. For the apostles used the sacrament as Christ did/ as thou mayst se. 1. Corin. xj. Morouer the apostles left us in the light and taught 
1. Co. 11.  us all the counsel of God/ as paul wittenesseth acts. xx. and hide nothing in strange holy gestures and apes play the significations whereof noman might vnderstonde.  
And a Christen man is more moved to pity saith he/ at the sight of the cross/ then with out it. If he take pity as English men do/ for 
pity  compassion/ I say/ that a Christen man is moved to pity when he saith his brother bear the cross. And at the sight of the cross/ he that is learned in god/ wepith not christ with ignorant women/ as a man doth his father when he is dead: but morneth for his sins/ and at the sight of the cross comforteth his soul with the consolation of him that died thereon. But their is no sight whether of the cross or ought else/ that can move you to leave your wickedness/ for the testament of god is not written in your hearts. And when he speaketh of praying at church who denieth him that men might not pray at church or that the church should not be a place of prayer? But that a man could not pray save at church/ and that my prayers were not heard as well elsewhere/ If I prayed with likeferventnes and strong faith/ is a false lie.  
And when he speaketh of the presence of god in the temple. I answer that the prophetes testified/ how that he dwelled not there/ and so doth Paul acts. xvij. and so doth steven acts. vij. and Salomon. iij. Of the kings. viij 
acts. 17. acts. 7 9. Regum. 8  And no doubt as the mad Iewes ment/ he dwelled not there/ ner as we more mad suppose also. But he dwelled there only in his signs sacramentes/ and testimonies which preached his word vn to the people. And finally for their false confidence in the temple/ god destroyed it. And no doubt for our false faith in visitynge the monuments of christ/ therfore hath god also destroyed them and given the place under the infidels.  
And when he speaketh of the piler of fire& cloud. I answer/ that god was no neither wise 
The piler of fire  present there then in all fire and in all clouds save that he shewed his power▪ there specially by the reason of the miracle/ as he doth in the eyes of the blind whom he maketh se/ and yet is no neither wise present in those eyes then in other/ ner more there to be prayed to then in other. And in like maner he is no more to be prayed to where he doth a miracle then where he doth nonne. Nether though we cannot but be in some place/ ought we to seek god in any place/ save only in our hearts and that in verity/ in faith hope and love or charity according to the word of his doctrine.  
And our sacramentes/ signs/ ceremonies images/ relics and monuments ought to be had in reverence so ferfoth as they put us in mind of gods word and of the ensample of them that lived thereafter and no further.  
And the place is to be sought and one to be preferred before a neither for quietness to pray and for lively preaching and for the preaching of such monuments and so forth And so long as the people so used them in the old testament/ they were acceptable and pleasant to god and god was said to dwell in the temple. But when the significations being lost/ the people worsheped such things for the things selves/ as we now do/ they were abominable to god and god was said to be no longer in the temple.   

iiij.  
ANd in the .iiij. he saith/ that god setteth more 
Place  by one place then a nother. Which doctrine besides that it should bind us vn to the place and god thereto and can not but make us haue confidence in the place/ is yet false. For first god vn to whose word we may add nought/ hath given no such commandment ner made any such covenant. Nether is Christ here or there saith the scripture/ but in our hearts 
Mat. 24.  is the place where god dwelleth by his awne testimony if his word be there.  
And when he proveth it/ because god doth a miracle more in one place then in a neither I answer/ if god will do a miracle/ it requireth a place to be done in. How be it he doth it not for the place but for the peoples sakes whom he would call vn to the knowledge of his name/ and not to worshepinge him more in one place thē in a nother₊  
As the miracles done in egypt/ in the readse/ in mount sinai and so forth were not done that men should go in pilgrimage unto the places to pray there/ but to provoke them unto the true knowledge of god/ that after ward they might ever pray in the sprite/ where soever they were. Christ also did not his miracles that men should pray in the places where he did thē/ But to steer up the people to come and hear the word of their souls health. And when he bringeth the miracle of Siloe/ I answer/ that 
Siloe joan 4.&. 9.  the said miracle and that christ sent the blind thither to receive his sight/ were not done/ that men should pray in the pole: but the second miracle was so done/ to declare the obedient faith of the blind and to make the miracle more known/ and the first for the word of God/ that was preached in the temple/ to move the contre about to come thither and learn to know God/ and to become a lively temple/ out of which they might ever pray and in all places. Nether was the miracle of lazarus done/ that men should more pray in that place then in a neither/ but to show christes power and to move the people thorough wonderinge at the miracle/ to hearken unto gods word and believe it/ as it is to se playnly₊  
Morouer God so loveth no church/ but that the parish haue liberty to take it down and to build it in a neither place: ye and yf it be tymbre to make it of ston and to alter it at their pleasure. For the places/ ye and the images must serve us and not god which is a spirit and careth for none more then other ner is other wise present in one then in a neither. And likewise is yt of sayntes bones we may remove them whother we will/ ye and kreake all images thereto and make new/ or yf they be abused/ put them out of the way for ever/ as was the brazen serpent So that we be lords over all such things and they our servants. For if the sayntes were our servants/ how much more their bones It is the heart and not the place that worshepeth god. The kechē page. turning the spit may haue a purer heart to god/ then his Master at church/ and therfore worshepe God better in the kechen/ then his master at church. But when will. M. More be able to prove that miracles done at sayntes tombs/ were done that we should pray unto the sayntes/ or that miracles done by dead saints which a live nether preached gods word ner could do miracle are done of god?  
God loveth none angel in heaven better thē 
The father careth most for the youngest  the greatest sinner in earth that repenteth and believeth in christ. But contrary wise careth most for the weakest and maketh all that be perfect their servants/ until as paul saith. Eph. iiij they be grown up in the knowledge of god in to a perfect man and in to the measure of age 
Ephe. 4.  of the fullness of christ/ that is/ that we know al the mysteries and secrets that god hath hid in christ/ that we be no more children wavering with every wind of doctrine/ thorough the sotiltie and wiliness of men that come upon us to bring us in to error or beguile vs. So far it is of that he would haue us kept down to serve images. For with bodily service we can serve no thing that is a spirit. And thereto if it were possible that all the angels of heaven could be mine enemies: yet would I hold me by the testament that my merciful and true father hath made me in the blood off my saviour/ and so come unto all that is promised me and christ hath purchased for me/ and give not a straw for them all₊   

v  
IN the .v. chapter he falleth from al that he hath so long swette to prove& believeth not by the reason of the miracles/ but by the comen consent of the church and that many so believe. This man is of a far other complexion thē was the prophet Elias. For he believed a loan as he thought/ against the consent by all likelihood/ of .ix or .x. hundred thousand believers. And yet. M. Mores church is in no neither condition under the pope/ then was that church against whose consent Elias believed a loan under the kings of Samary₊   

vi  
IN the, vi. chapter& unto the. xviii. heproueth all most nought save that which never man denied him/ that miracles haue been done. But how to know the true miracles from the false were good to be known which we shal this wise do if as we take those for true sacramentes and ceremonies which preach us gods word/ even so we count them true miracles only which move us to hearken therto₊   

xvi  
concerning his .xvi. chapter of the maid of Ipshwcih/ I answere/ that Moses warned 
The maid of Ipswich  his Israelites that false miracles should be done to prove thē/ whether their hearts were fast in the lord. And even so christ and the apostles shewed us before that lying miracles should come/ to pervert the very elect/ if it were possible. And therfore we must haue a rule to know the true miracles from the false/ or else it were impossible that any man should scape vndisceaued and continue in the true way. And other rule then this is there not: 
true miracles  that the true are done/ to provoke men to come and hearken unto gods word/ and the false to confirm doctrine that is not gods word. Now yt is not Gods word if thou read all the scripture thorough out/ but contrary thereto/ that we should put such trust and confidence in our blessed lady as we do/ and clean against the testament that is in christes blood. wherefore a man need not to fear/ to pronounce that the devil did yt to mock us with all₊  
never the later let us compare the maid of Ipswich and the maid of kent to gether. 
The maid of kent  First they say that the maid of Ipswich was possessed with a devil& the maid of kent with the holy ghost. And yet the tragedies are so like the one to the other in all poyntes/ that thou cowdest not know the holy ghost to be in the one and the devil in the other by any difference of works. But that thou mightest with as good reason say that the devil was in both/ or the holy ghost in both/ or the devil in the maid of kent and the holy ghost in the maid of Ipswich For they were both in like traunses/ both raueshed from themselves/ both tormented a like/ both disfigured/ like torreble ugly and grysely in sight/ and their mouths drawn a side/ even unto the very ears of thē/ both inspired/ both preach/ both tell of wonders/ willbe both carried unto our lady/ and are both certified by reuelacyon that our lady in those places and before those images should deliver them₊  
Now as for the maid of Ipswych was possessed off the devil by their awne confession. Whence then came that reuelacion/ that she should be holp and all hir holy preaching? Iff of the devil/ then was the miracle and all of the devil. Iff of the holy ghost/ then was she inspired with the holy ghost and had the devil within hir both at tonce. And in as much as the maid of kent was inspired by the holy ghost by 
The maid of kent.  their confession/ whence came that stopppnge of hir throat/ that rauinge/ those grievous pangs that tormentynge/ disfigurynge/ drawing of hir mouth awry and that ferfull and terreble countenance? If of the holy ghost/ and then whi not the revel and gamboldes of the maid of Ipswich also? and thē what matter maketh it whether a man haue the devil or the holy ghost in him. If ye say of the devil/ then had she likewise both the devil and the holy ghost both at tonce. Morouer those possessed which Christ holp avoided christ and fied from him/ so that other which believed were fain to bring them vn to him against their wills. For which causes and many more that might be made/ thou mayst conclude/ that the devil vexed them and preached in them/ to confirm feigned confession and do me ceremonies and sacramentes with out signification and damnable sects/ and shewed them those reuelacions. And as soon as they were brought before our ladies image/ departed out of them/ to delude us and to turn our faiths from Christ vn to an old block. As we read in the legend of S. bartholomew/ how the revels hurt men in their limbs and as soon as they 
s. bartholomew  were brought in to a certain temple before an idol/ their they departed out of them and so beguiled ●he people making thē believe that the idol ha●● healed them of some natural diseases₊  
Now be it let it be the holy ghost that was in the maid of kent. Then I pray you what thing worthy of so great praise hath our lady done? Our lady hath delivered her of the holy ghost& emptied her of much high learning which as a goodly poetisse/ she uttered in rhymes. For oppose her now of christ/ as scripture testifieth of him/ and thou shalt find her clene with out rhyme or reason. The maid was at home also in heavenly pleasures/ and our lady hath delivered her out of the joys of Orestes and brought her in to the miseries of middle earth agayne₊ 
Orestes    

xvii  
AS for dulia/ yperdulia and latria/ though he show not with which of them he worsheped the cardinalles hat/ is answered unto him all ready₊   

xviii.  
IN the xviii. where he would fain prove that the popes church can not err/ he allegeth things 
Tradycyons  whereof he might be ashamed/ yf he were not past shane/ to prove that the bishops haue authority to lad us with traditions nether profitable for soul nor body. He bringeth a false allegory upon the overplus that the samaritan if it were laid out/ promised to pay when he came again/ for the bishops traditions. 
Allegory.  Nay. M. More/ besides that allegories which every man may fain at his pleasure can prove nothing/ christ interpreteth it himself/ that it betokeneth a kind mind and a loving neighbour/ which/ so loved a stranger/ that he never left carynge for him/ both absent as well as present/ until he werefull hole and comen out of all necessite₊  
It signifieth that the prelates/ if they were true apostles and loved us after the doctrine of christ/ would sell their deceivers/ croses/ plate/ shrynes/ jewels and costly shows to succour the poor and not rob them/ of all that was offered vn to them/ as they haue done: and to repair things fallen in decay and ruin in the comen wealth/ and not to bedger the/ realms with false idolatry and imageservice/ that they haue not left them where with to bear the cost of the comen charges₊  
And Morouer when the scribes and phareses taught their awne doctrine/ they sat not upon Moses sete/ but on their awne. And therfore christ( so far it is off that he would haue us hearken unto mans doctrine) said/ bewarre of the leaven of the scribes/ phareses and saducees which is their doctrine and rebuked thē for their doctrine and broke yt himself and taught his disciples so to do and excused them/ and said of all traditions/ that what soever his heavenly father had not planted/ should be plucked up by the roots And thereto all the persecution that the apostles had of the Iewes/ was for breaking of tradycyons₊  
our prelates ought to be our servants as the apostles were/ to teach us christes doctrine/ and not lords over us/ to oppress us with their awne. Peter calleth it temptynge of the holy ghost acts. xv. to lad the heathen with ought above that which necessity and brotherly 
acts. 15.  love required. And paul rebuketh his corinthians for their over much obedience and the galathyans also and warneth all men to grind fast and not to suffer themselves to be brought in to bondage₊  
And when he saith peter and paul commanded us/ to obey our superioures. That is trouth/ they commanded us to obey the temp●rall sword which the pope will not. And they commanded to obey the bishops in the doctrine of christ and not in their awne. And we teach not to break all things rashly/ as M. More vntrulie reportethon us( which is to be sene in our books/ if men will look upon thē 
Tradycyons  Of traditions therfore understand generally. He that may be fre is a fool to bonde. But yf thorough wiliness/ thou be brought in to bondage: then yf the tradicion hurt thy soul and the faith/ they are to be broken immediately/ though with the loss of thy life. If they grieve the body only/ then are they to be born till god take them off/ for breaking the peace and unite.  
Then how sore maketh he christes burden If yt be so sore/ why is Master More so cruel to help the bishops to lad us with more? But surely he speaketh very vndiscretelye. For christ did not lad us with one syllable more thē we were ever bound to/ nether did he save interpret the law truly. And besides that/ he giveth vn to al his/ love unto the law: which love maketh all things easy to be born that were before impossible₊  
And when he saith/ ye be the salt of the earth 
t. Mat 5.  was spoken for the bishops and priests only yt is untrue/ but yt was spoken generally vn to all that believe and know the truth/ that they should be salt unto the ignorant/ and the perfecter vn to the weker/ each to other every man in his measure. And Morouer yf yt be spoken vn to the prelates only/ how fortuneth yt 
☜  that Master More is so busy to salt the world with his high learning? And last of all the salt of our prelates which is their tradycions and ceremonies with out signification is vnsauerye long a go/ and therfore no more worth but to be cast out at the doors and to be trodden vnderfote₊  
And that he saith in the end that a man may haue a good faith with evil living/ I haue proved it a lye in a neither place. Morouer faith/ hope and love be iii. sisters that never can depart 
iii. sisters  in this world/ though in the world to come love shal swallow up the other two. Nether can the one be stronger or weker thē that other. But as much as I believe so much I love and so much I hope: ye and so much I worke₊   

xix  
IN the .xix. he proveth that praying to saints is good& miracles that confirm it are of god or else the church saith he doth err. It followeth in dede or that the popis church erreth. And when he saith it is sin to believe to much I say we had the more need to take hede what we believe and to search gods word the more diligently that we believe nether to much ner to litle₊  
And when he saith god is honoured by praying to saints because it is done for his sake: I answer/ if it sprang not out of a false faith but of the love we haue to god/ thē should we love god more. And morouer in as much as all our love to god springeth out of faith/ we should believe and trust god. And then if our faith in god were greater then our fervent devotion to sayntes/ we should pray to no sayntes at all/ seeing we haue promises of all things in our saviour Iesu and in the sayntes none at all₊  
IN the .xxv. how iugleth he/ to prove that al that pertaineth vn to the faith/ was not written/ alleginge john in the last/ that the world could 
joan 21.  not contain the books/ if al should be written. And john meaneth of the miracles which Iesus did and not of the necessary poyntes of the ●aith  
And how bringeth he in the perpetual virginity of our lady which though it be never so true/ is yet none article of our faith/ to be saved by. But we believe ●t/ with a story faith/ because we se no cause reasonable to think the contrary  
And when he saith many mysteries are yet to be opened/ as the coming of antichrist. nay verily the babe is known well enough and al 
Pope.  the tokens spied in him which the scripture describeth him by.  
And when he allegeth Paules traditions to the tessalo/ to prove his phantasye. I haue answered rochester in the obedience/ that his traditions were the gospel that he preached.  
And when he allegeth Paul to the corin. I 
mass  say that Paul never knew of this word mass. Nether can any man gather there of any strange holy gestures/ but the plain contrary and that there was no neither use there thē to break the breed among them at supper/ as christ did. And therfore he calleth it christes supper and not mass.  
There was learned the maner of consecracion. A great doubt/ as though we could not gather of the scripture how to do it. And of the water that the prest mingleth with the wine. A great 
water.  doubt also and a perelouse case if it were left out. For either it was done to slake the heat of the wine or put to after/ as a ceremony/ to signify that as the water is changed in to wine/ so are we changed thorough faith as it were in to christ and are one with him/ how be it all is to their awne shane/ that ought should be done or used among us christen/ where of noman wist the meaning. For if I vnderstonde not the meanige/ it helpeth me not. 1. corin. xiiij. and as experience teacheth. But if our sheperdes had 
1. Cori. 14  been as well willing to feed as to shear/ we had needed no such dispicience/ ner they to haue burnt so many as they haue.  
And as for that he allegeth out of the epistle ot james for the iustifienge of works. I haue answered in the Mammon against which he can not hiss/ and will speak more in the .iiij. book.  
And as for the sabbath/ agreate matter/ we 
sabbath  be lords over the sabbath and may yet change it in to the monedaye or any other day/ as we se need/ or may make every tenth day holy dage only if we se a cause why/ we may make .ij. every weke/ if it were expedient& one not enough to teach the people. Nether was there any cause to change it from the saterdaye then to put difference between us and the Iewes and left we should become servants vn to the day after their superstition. Nether needed we any holydaye at all/ if the people might be taught with out it.  
And when he asketh by what scripture we know that a woman may christen. I answer/ 
whi women baptize  if baptism be so necessary as they make it/ then love thy neighbour as thyself doth/ teach women to baptize in time of need: ye and to teach and to rule there husbands to/ if they be besides themselves.  
And when he saith that of likelihood/ the lay people understood the gospel of john and Paules pistles better then great clerkes now. I answer/ the more shane is theirs. How be it ther be .ij. causes why: the one is their diligent sheringe: and a nother/ they deny the iustifienge 
whi the prelates understand not the scripture  of faith where of both paul and john do entreat and all most of nothing else/ if the significacyon of our baptism which is the lawe of god and faith of christ/ were expounded truly unto us/ the scripture wolde be easy to all that exercised themselves there in. And sir in as much as the prelates care so little for the loss of the understanding of the scripture and to teach the people/ how happeneth it/ that they care so sore for a bald ceremony/ which the signification lost/ though christ himself had institute it/ we could not observe with out a false faith& without hurting of our souls?  
And finally to rock us a sleep with all/ he saith/ that he shall never speed well/ that will seek in the scripture whether our prelates teach us a true faith/ though ten preach each contrary to other in one day. And yet christ for all his miracles 
ye can not speed well if ye try the doctrine of our prelates by the scripture.  sendeth us to the scripture And for all Paules miracles/ the Iewes studied the scripture the diligenterly/ to se whether it were as he said or no. How be it he meaneth/ that such can not speed well because the prelates will burn them except M. More help them and make them forswear christ before hand.   

IN the .xxvij. he bringeth Paul exhorting to agree& to tell al one tale in the faith which can not be saith Master More/ except one believe by the reason of a neither. yes verily we al believe that the fire is hot and yet not by the reason of a neither and that with a much surer knowledge then if we believed it the one by the telling of a neither. And even so they that haue the law of god written in their hearts and are taught of the spirit to know sin and to abhor it/ and to feel the power of the resurrection of christ/ believe much surer then they that haue no neither certente of their faith/ thē the popis preaching confirmed with so godly living  
And it is not unknown to M. More that the churches of late dayes and the churches now being haue determined things in one case the one contrary to the other/ in such wise that he cannot deny but the one hath or doth err: the which case I could show him if I so were minded. 
the church must show a reason of their doctrine.  The old popes/ cardinalles and busshopes said ye to the thing that I mean/ where unto these that now reign say nay. Now sir if you gather a general counsel for the matter/ the churches of france and italy will not believe the churches of spain& douchlonde because they so say: but will ask how they prove it. neither will Louayne believe Parise/ because they say that they can not err/ but will hear first their probacion. Also how shal we know that the old pope& his {pre}lates erred/ because these that are now so say? when the old pope lived we were as much bound to believe that he could not err/ as we be now that this can not: wherefore you must grant me/ that god must show a miracle for the tone parte/ or else they must bring authentic scripture.  
Now sir god hath made his last and everlasting testament/ so that all is open/ and no more behind then the apperinge of christ again. And because he will not steer up every day a new prophet with a new miracle to confirm new doctrine or to call again the old that was forgotten/ therfore were all things necessary to salvation comprehended in scripture ever to endure. By which scripture the counseles general and not by open miracles/ haue concluded loch things as were in them determined/ as stories make mention. And by the same scripture we know which counseles were true and which false. And by the same scripture shall we/ if any new question arise/ determine it also. Abraham 
Luk. 16.  answered the rich man/ they haue Moses and the prophetes/ let them hear them/ and said not/ they haue the scribes and the phareses whom they should hear preaching out of the sete of their awne doctrine with out scripture.  
And when he allegeth/ he that heareth you heareth me/ and if any man hear not the church 
Luke. x.  take him for an heathen/ concludynge that we 
Mat. 18  must believe whosoever is shaven in all that he affirmeth with out scripture or miracle/ I would fain wete in what figure that silogismus is made. Christes disciples taught Christes doctrine confirming it with miracles/ that it might be known for gods and not theirs. And even so must the church that I will believe show a miracle or bring authentic scripture that is come from the apostles which confirmed it with miracles₊   

xxix.  
IN the .xxix. he allegeth that christ said not the holy ghost shall writ/ but shall teach. It is not the use to say/ the holy ghost writeth/ but inspireth the writer. I marvel that he had not brought/ as many of his brethren do/ Matthew in the last/ where Christ commanded the apostles to go and teach all nations/ and said 
Mat. 28  not writ. I answer/ that this precept/ love thy neighbour as thyself and god above all thing went with the apostles and compelled them to seek gods honour in us/ and to seek al means to continue the faith vn to the worlds end. Now the apostles knew before that heresies should come/ and therfore wrote/ that it might be a remedy against heresies/ as it well appeareth john. xx. where he saith/ these are written/ 
Iona. 20. 1. joan. 2.  that ye believe and thorough belief haue life. And in the second of his first pistol he saith/ these I writ because of thē that deceive you. And Paul and Peter thereto warn us in many places. wherefore it is manifest/ that the same love compelled them to leave nothing unwritten that should be necessary required/ and that if it were left out/ should hurt the soule₊  
And in the last chapter to make all fast/ he bringeth in the kings grace how he confuted martin Luther with this conclusion/ the church can not err: where vn to I will make none answer for fear to displease his grace/ nevertheless because martin could not soil it/ if his grace look well upon the matter/ he shall find that god hath assoiled it for him in a case of his own.  
And upon that master More concludeth his first koke/ that whatsoever the church/ that is to wete/ the pope and his broad say/ it is gods word/ though it be not written ner confirmed with miracle ner yet good living/ ye and though they say to day this and to morrow the contrary/ all is good enough and gods word: ye and though one pope condeme a nother( ix. or. x. popes a-row) with all their works for heretics/ as it is to se in the stories/ yet all is right& 
☜  none error. And thus good night and good rest/ Christ is brought a sleep and laid in his grave and the door seled to/ and the men of arms about the grave to keep him down with polaxes. For that is the surest argument/ to help at need and to be rid of these babillinge heretics/ that so bark at the holy spiritualtie with the scripture/ being thereto wretches of no reputation/ nether cardenales ner bishops ner yet great benefised men/ ye and with out totquottes and pluralities/ having no hold but the very scripture/ whereunto they cleave as burrs so fast that they can not be pulled away save with very singgynge them of₊   

¶ A sure token that the pope is antichrist.  
ANd though vn to all the arguments& persuasions 
Antichrist  which he would blind us with/ to believe that the pope with his sect were the right church/ and that god for the multitude will not suffer them err/ we were so simplo that we saw not the sotiltie of the arguments ner had words to solve thē with/ but our bare faith in our hearts yet we be sure and so sure that we can therein not be disceaued/ and do both feale and se that the conclusion is false and the contrary true₊  
For first Peter saith .ij. Peter. ij. there shal be false teachers among you which shall secretly 
2. Pet. 2  bring in damnable sects/ denying the lord that bought them/ and many shall follow their damnable ways/ by whom the way of trouth shalbe evel spoken of/ and with feigned words they shall make merchandise over you? Now saith Paul Roma. iij. the law speaketh vn to them that are under the law. And 
Rom. 3.  even so this is spoken of them that profess the name of christ. Now the pope hath .x. thousand sects cropen in/ as pied in their consciences as in their coats/ setting up a thousand maner works to be saved by/ which is the denying of christ. And we se many and all most all together follow their damnable ways. And in that Peter said that they shall rail and blaspheme the truth/ it followeth that there shalbe a little flock reserved by the hand of god to testify the truth vn to them or else how could they rail on it? And it followeth that those raylars shalbe the mightier parte in the world/ or else they durst not do it. Now what truth in christ doth not the pope rebuk and in setting up false works deny all to gether? And as for their feigned words/ where findest thou in all the scripture purgatory/ shrift penance/ pardon/ pena culpa/ yperdulia and a thousand feigned terms more? And as for their merchandise/ look whether they sell not all gods laws and also their awne/ and all sin and all Christes merites and all that a man can think. To one he selleth the fault only and to a neither the fault and the pain to/ and purgeth his purse of his money and his brains of his wits/ and maketh him so beestely/ that he can vnderstonde no 
☞  godly thing.  
And Christ saith matthew. xxiiij. their shal false anointed arise and show signs and wonders: that is/ they shall show miracles and so prevail 
Mat. 24.  that/ if it were possible/ the elect should be brought out of the true way. And these false annoynted/ by the same rule of Paul and in that christ saith also that they shal come in his name must be in the church of christ and of them that shall call themselves Christen/ and shall show their wonders before the elect and be a sore temptation vn to them/ to bring them out of the way. And the elect which are few in comparison of them that be called and come feignedly/ shall among that great multitude bekepte by the mighty hand of god against all natural possibility. So that the church and very elect shall never be such a multitude to gether by themselves with out persecution and temptation of their faith/ as the great multitude under the pope is which persecute and suffer not. And these which the pope calleth heretics show no miracles/ by ther awne confession/ nether ought they/ in as much as they bring no new learning ner ought save the scripture which is all redy received and confirmed with miracles. Christ also promiseth us nought in this world save persecution for 
1. Cor. 10  our faith. And the stories of the old testament are also. by Paulus. 1. Cor. x. our ensamples. And there/ though god at a time called with miracles a great multitude/ yet the very chosen that received the faith in their hearts/ to put their trust in God allow and which endureth in temptations were but few and ever oppressed of ther false brethren and persecuted vn to the death and dreuen vn to corners.  
And when Paul. ij. Tessa. ii. saith that Antichristes 
2. Tessa. 2▪  coming/ shalbe by the working of satan with all power/ signs and wonders of falsehood and all disceaueablenesse for them that perish / because they conceived not love vn to the trouth/ to besaved by/& therfore shall god sand thē strong delusion or guile/ to believe lies: the text must also pertain vn to a multitude gathered to gether in Christes name of which one parte& no doubt the greater/ for lack of love vn to the trouth that is in christ/ to live thereafter/ shall fall in to sects& a false faith under the name of christ& shal be induratt and established therein with false miracles to perish for their vn kindness. The pope first hath no scripture that he dare abide by in the light/ nether careth/ but blasphemith that his word is truer then the scripture. He hath miracles with out gods word/ as all false prophetes had. He hath lies in all his legends in all threatenings and in all books They haue no love vn to the truth. which appeareth by their great sins that they haue set up above all the abomination of all the heathen that ever were/& by their long continuance therein: not of frailte: but of malice vn to the truth& of obstinatt lust& self will to sin. Whych appeareth in .ij. things: the one/ that they haue gotten them with wil●ss& falsehood from under all laws of man& even above king& emperor/ that no man should capitain their bodies& bring them vn to better ordir/ that they may sin freely with out fear of man. And on the other side/ they haue brought gods word asleep/ that it should not unquiet their consciences/ in so much that if any man rebuk them with that/ they persecute him immediately and pose him in their false doctrine& make him an heretic and burn him and quench it.  
And Paul saith .ij. Timothe. iij. in the later dayes there shal be perelous times For ther shalbe men that love themselues/ covetous/ hye minded proud/ raylars/ disobedient to father& mother/ vnthankfull/ ungodly/ churlish/ promise breakers accusars or pick quareles/ vnlouinge/ dispicers of the good/ traitors/ hedy/ puffed up and that love lusts more then god/ having an appearance of godliness/ but denienge the power therof. And by power I vnderstonde the pure faith in gods word which is the power& pith of all godliness& whence all the pleaseth god springeth And this text pertaineth vn to thē that professe-Christe. And in that he saith having an appearance of godliness& of that followeth in the text/ of this sort ar they that entre in to mens houses& led women captive laden with sin/ everaxynge& never able to attain vn to the truth( as our hearers of confessions do) it appeareth that they be such as willbe holier then other& teachers& leaders of the rest. And look whether there be here any syllable that agreeth not vn to our spiritualtie in the highest degree. love they not thē 
love themselves.  selves their awne decrees and ordinances/ their awne lies and dreams and despice all laws of god and man regard noman but them only the be disgysed as they be? And as for their couetousenesse 
covetous  which all the world is not able to satisfy/ tell me what it is that they make not serve it? in so much that if god punish the world with an evil pocke/ they immediately paint a block& call it job to heal the disease in stede of 
☜ Hyemynded proud  warning the people to mend their living. And as for their hye mind& pride/ se whether they be not above kings& emperor& al the names of god/ and whether any man may come to bear rule in this world except he be sworn to thē and come up under them₊  
And as for there railing look in their excommunication 
Railars  and se whether they spare king or emperor or the testament of god And as for obedience to father and mother/ Nay/ they be 
disobedieent.  immediately under god and his holy vicar the pope/ he is their father and on his ceremonies they 
unthankful  must wayre And as for unthankful/ they be so kind/ that if they haue received a thousand pound land of a man/ yet for all that they would not receive one of his off spring vn to a nights herber at his need/ for their founders sake. And whether they be ungodly or no I report 
ungodly Churlysh.  me vn to the parchment. And as for churlishness/ se whether they will not haue their causes venged/ though it should cost hole regions/ ye and al christendom/ as ye shall se and as it hath cost half christendom all ready And as for their promise 
promise brakers.  or trucebreakynge/ se whether any appointment may endure for their dispensacions/ be it never so lawful/ though the sacrament were received for the confirmation. And se whether they haue not broken all the appoyntementes made between them and their founders. And se 
Accusars.  whether they be not accusers and traitors also of all men/ and that secretly and of their very awne kings and of their awne nation. And as for their heedinesse/ se whether they be not 
Heedye  prove/ bold and run hedelonge vn to all mischeue/ with out pity and compassion or caring what misery and destruction should fall on other men/ so they may haue their present pleasure fulfilled. And se whether they love not their lusts/ that they will not be refrained from them 
loving lusts. appearance of godliuesse.  either by any law of god or man. And as for their appearance of godliness/ se whether all be not gods service that they fain/ and se whether not all most all consciences be captive ther to. And it followeth in the text/ as the sorserers of egypt resisted Moses/ so resisted they the truth. They must be therefore mighty iugulars. And to point the popish with the fingre he saith/ men ar they with corrupt mindes and casta ways concerning faith/ that is they be so fleshly minded/ so crooked so stoborn and so monstrouse shapē/ that they can receive no fashion to grind in any building that is grounded upon faith/ but when thou hast turned them al ways and done thy best to hue them and to make them frame/ thou must be fain to cast thē out with the turkes and Iewes/ to serve god with the imageservice of their awne false works. Of these and like texts and of the similitudes that christ 
☜  maketh in the gospel of the kingdom of heaven it appeareth/ that though the holy ghost be in the chosen and teacheth them all truth in christ/ to put their trust in him/ so that they can not err therein/ yet while the world standeth/ God shall never haue a church that shall either persecute or be vnpersecuted themselves any season/ after the fassion of the pope. But there shalbe in the church a fleshly seed of Abraham and a spiritual/ a Caim and an Abel/ an Ismaell and an Isaac/ an Esau and a jacob/ as I have said/ a worker and a beleuer/ a great multitude of them that be called and a small flock of them that be elect and chosen. And the fleshly shall persecute the spiritual/ as Caim did Abel and Ismaell Isaac& soforth/ and the great multitude the small little flock and antichrist will be ever the best christen man.  
SO now the church of god is double/ afleshly 
This word church is taken .ij. maner ways.  and a spiritual: the one willbe and is nor: the other is and may not be so called/ but must be called a lutheran/ an heretic and such like. Vnderstonde therfore/ that god when he calleth a congregation vn to his name/ sendeth forth his mesingers to call generally. which mesingers bringein a great multitude amazed& astonied with miracles and power of the reasons which the preachers make/ and ther with be compelled to confess that there is but one god of power and might above all and that Christ is god and man and born of a virgin and a thousand other things. And then the great multitude that is called and not chosen/ when they haue gotten this faith comune as well to the revels as them and more strongly persuaded unto the revels then vn to them/ then they go vn to their awne imaginations saying: we may no longer serve idols/ but god that is but one. And the maner of service they fett out of their awne brains and not of the word of god/ and serve god with bodily service as they did in times past their idols/ their hearts serving their awne lusts still. And one will serve him in white/ another in black/ a neither in greye and a nother 
Frires ☞  in pied. And a nother to do god a pleasure with all/ willbe sure/ that his show shal haue .ij. or .iij. good thick soles under and will cut him above/ so that in summer while the wether is whott/ thou mayst se his bare foot and in winter his socke. They willbe shorn and shaven and saducees: that is to say/ rightewes/ and phareses/ that is/ separated in fashions from all other men. ye and they will consecrat themselves all to gether vn to god and will anoint their hands and halowe them as the chalice/ from all maner lay uses: so that they may serve nether father ner mother master lord or prince/ for polutynge themselves/ but must wait on god only/ to gather up his rents/ tithes/ offerings and al other duties. And al the sacrifice that come they consume in the altar of their belies and make Cal● of ●●/ that is/ a sacrifice that noman may haue parte of▪ They believe that there is a god: 
Col●▪  But as they can not love his laws/ so they haue no power to believe in him/ But they put their trust and confidence in their awne works& by their awne works they willbe saved/ as the rich of this world/ when they sue vn to great men/ hope with gifts and presentes to obtain their causes. Nether other serving of God know they/ save such as their eyes may se and their belies feale. And of very zeal they willbe gods vicars and prescribe a maner vn to other and after what fashion they shall serve god/ and compel them thereto/ for the avoydinge of idolatry/ as thou sayst in the phareses.  
But little flock/ as sone as he is persuaded that there is a god/ he runneth not vn to his awne imaginations/ But vn to the mesinger that called him/ and of him asketh how he shall serve god. As little Paul act. ix. when christ had overthrown him and taught him in his net: asked saying: 
acts. 9  lord what wilt thou that I do. And as the multitude that were converted acts. ij. asked of the apostles what they should do. And 
acts. ●.  the preacher setteth the lawe of god before thē/ and they offer their hearts to haue it written therein/ consenting that it is good and rightwysse.  
And because they haue run clean contrary vn to that good law they sorrow and morn/ and because also their bodies and flesh are otherwise disposed. But the preacher comforteth them and sheweth them the testament of Christes blood/ how that for his sake all that is done is forgiven/ and al their weakness shalbe taken a worth vn till they be stronger/ only if they repent and will submit themselves to be scolars and learn to keep this law. And little flock receiveth this testament in his heart and in it walketh and serveth God/ in the spirit. And from hence forth al is christ with him/ and christ is his and he christes. Al that he receiveth/ he receiveth of christ/ and all that he doth/ he doth to christ. Father mother/ master/ lord& prince ar 
☞  christ unto him/ and as christ he serveth thē withal love. His wife/ children/ servants and subiectes are christ vn to him/ and he teacheth then to serve christ and not himself and his lusts. And if he receive any good thing of man/ he tāketh God in christ/ which moved the mans heart. And his neighbour he serveth as Christ in all his need/ of such things as god hath lent/ because that all degrees are bought as he is/ with christes blood.  
And he will not besaved/ for serving his brethren/ nether promiseth his brethren heaven for serving him. But heaven/ iustifienge/ forgiveness all gifts of grace and al that is promised them they receive of Christ and by his merites freely. And of that which they haue received of christ they serve each other freely as one hand doth the other/ seeking for their service nomoare then one hand doth of a neither each the others health/ wealth help/ aid/ succour and to assist one a neither in the way of christ. And god they serve in the spirit only/ in love/ hope faith and dread  
When the great multitude that be called and not chosen/ Caim/ ishmael/ Esau and carnal Israel that serve God night and day with bodily service and holy works such as they were wont to serve their idols with all/ behold little flock that they come not forth in the service of god/ they roar out/ where art thou? whi comest thou not forth& takest holy watere? wherefore saith little flock. To put away thy sins. Nay brethren/ God forbid that ye should so think/ Christes blood only washeth away the sins of all that repent and believe. Fire/ salt/ water/ bread/ oil be bodily things/ given vn to man 
☜  for his necessity and to help his brother with/& god that is a spirit can not be served therwith. Nether can such things enter in to the soul to purge hir. For gods word only is hir purgation. No say they/ are not such things hallowed. And say we not in the halowenge of them that whosoever is sprinkled with the water or eateth of the bread/ shall receive health of soul and boby? Sir the blessings promised unto Abraham for all nations are in christ/ and out of his blood we must set them/ and his word is the breed/ salt and water of our souls. God hath given you no power to give thorough your charms such virtue vn to unsensible creatures/ which he hath hallowed himself and made them all clean( for the bodily use of them that believe) thorough his word of promese and permission and our thankes giving. God saith/ if thou believe saint Ihons gospel/ thou shalt be saved/ and not for the bearing of it about y● with so many crosses/ or for the observing of any such obseruances₊  
God for thy bitter passion roar they out by and by/ what an heretic is this? I tell the that holy church need to allege no scripture for them for they haue the holy ghost which inspireth thē ever secretly/ so that they can not err whatsoever they say/ do or ordain Whate wilt thou despice the blessed sacramentes of holy church wherewith god hath been served this .xv. hundred year( ye verily this .v. thousand yeres/ even sens caim hithirto/ and shall endure unto the 
☞  worlds end/ among them that haue no love vn to the truth to be saved thereby) thou art a strong heretic and worthy to be burnt. And then he is excomunicat out of the church. If little flock fear not that bog/ then they go straight vn to the king. And it like your grace/ perelons people and seditious/ and even enough to destroy your realm/ if ye se not to thē betimes. They be so obstinat and tough/ that they will not be converted/ and rebellious against god and the ordinances of his holy church. And how much more shall they so be against your grace/ if they increase and grow to a multitude. They will pervert all and transversely make new laws and either subdue your grace vn to them or rise against you. And then goeth a parte of little flock to pot and the rest scather. Thus hath it ever been and shall ever be/ let noman therfore disceaue himself. ☜ ☞ ♣    

¶ An answer to Master Mores second book.  
IN the first chapter ye may not try the doctrine of the spiritualtie by the scripture: But what they say/ that believe undoubtedly and by that try the scripture. And it thou find the plain contrary in the scripture/ thou mayst not believe the scripture/ but seek a gloze and an allegory to make them agree. As when the pope saith/ ye be justified by the works of the ceremonies and sacramentes and so forth/ and the scripture saith/ that we be justified at the repentance of the heart thorough Christes blood. The first is true plain/ as the pope saith it and as it standeth in his text/ but the second is false as it appeareth vn to thine understanding and the literal sens that killeth. Thou must therfore believe the pope and for Christes doctrine seek an allegory and a mystical sens: that is/ thou must leave the clear light and walk in the mist. And yet Christ and his apostles for all their miracles required not 
☜ joan. 5.  to be believed with out scripture/ as thou mayst se john. v. and acts. xvij. and bi their diligent alleginge of scripture thorough out all the new testament.  
And in the end he saith for his pleasure/ that we knowledge/ that noman may minister sacrament but he that is deriuede out of the pope. How be it this we knowledge/ that noman could minister sacramentes with out signification which are no sacramentes save such as are of the popis generacion₊  

iii.  
IN the thrid chapter and in the chapter following/ he uttereth how fleshly minded he is/ and how beastly he imageneth of God/ as paul saith. 1. corin. 2. the natural man can not 
1. Corin. 2  understand the things of the spirit of God. He thinketh of God/ as he doth of his cardinal/ that he is a monster/ pleased when men flatter him/ and if of whatsoever frailte it be/ men break his commandments/ he is then raginge mad as the pope is and seeketh to be venged. nay/ God is ever fatherly minded toward the elect membres of his church. He loved them yer the world began/ in Christ. Ephe. 1. He loveth them/ while they be yet evil and his enemies in their hearts/ yer they be come vn to the 
Roman. 5  knowledge of his sone christ/ and yer his law be written in their hearts: as a father loveth his young son/ while he is yet evil and yer it know the fathers law to consent thereto.  
And after they be once actually of his church and the law of God and faith of christ written in their hearts/ their hearts never sin any more/ though as paul saith. Roman. vij. the 
Roma. 7.  flesh doth in them that the spirit would not. And when they sin of frailte/ God ceaseth not to love them still/ though he be angry/ to put a cross of tribulations upon their backs/ to purge them and to subdue the flesh vn to the spirit or to al to break their consciences with threateninge of the lawe and to fear them with hell. As a father when his son offendeth him feareth him with the rod/ but hateth him not.  
God did not hate paul/ when he persecuted but had laid up mercy for him in store/ though he was anger with him to scorge him and to teach him better. Nether were those things laid on his back which he after sofered/ to make satisfaction for his foresinnes/ but only to serve his brethren and to keep the flesh under. Nether 
The new life doth tame the flesh and serve hyr neighbour  did god hate david when he had sinned/ though he was anger with him. Nether did he after suffer to make satisfaction to god for his old sins/ but to keep his flesh under and to keep him in meekness and to be an ensample for our lernynge₊   

iiii  
IN the fourth saith he if the church were an unknown company/ how should the infydeles/ yf they longed for the faith/ come thereby? 
God seeketh us and we not him  O whother wandereth a fleshly mind/ as though we first sought out god. Nay/ God knoweth his and seeketh them out and sendeth his mesingers unto them and giveth them an heart to vnderstonde. did the heathen or any nation seek christ? Nay/ christ sought them and sent his apostles unto them. As thou sayst in the stories from the beginning of the world and as the parables and similitudes of the gospel declare₊  
And when he saith/ he never found ner herd of any of us/ but that he would forswear to save his life. answer/ the more wrath of god will light on thē/ that so cruelly delight to torment thē and so craftily to beguile the weak. never thelesse yet 
Sir Thomas hittō  it is vntue. For he hath heard of sir Thomas hitton whom the bishops of Rochester and caunterbury slay at maydstone and of many that sofered in braband holland and at colen and in all quarters of douchlonde and do dayly₊  
And when he saith that their church hath 
The pope hath no martyrs  many martyrs/ let him show me one/ that died for pardons/ and purgatory that the pope hath feigned/ and let him take the mastrie₊  
And what a do maketh he/ that we say/ there is a church that sinneth not and that there is no man but that he sinneth/ which are yet 
1. joan. 3.  both true. we red .i. john. iii. he that is born of god sinneth not. And Eph. v. men love your wives as the lord doth the church/ and gave himself for her/ to santifie her and to cleanse hir in the fountain of water thorough the word/ and to make hir a glorious church vn to himself/ with out spot or wrinkle.  
And i. john. i. If we say/ we haue no sin we disceaue ourselves and make him a liar and his word is not in vs. Master More also will not understand that the church is some time 
The church is double  taken for the elect only which haue the law of god written in their hearts and faith to be saved thorough christ written there also. which same for all that say with paul/ that good which I would/ that do I not. but that evil which I hate/ that do I: so it is not I that do it but sin that dwelleth in my flesh₊  
And Gala. v. the flesh lusteth contrary to the 
Gala. 5.  spirit and the spirit contrary to the flesh/ so that these two fighting between themselves/ ye cannot do what ye wolde. For they never consent that sin is good ner hate the law ner cease to fight against the flesh/ but as soon as they be faullen/ rise and fight a fresh. And that the church is some time taken for the commen rascall of all that believe/ whether with the mouth only and carnally with out spirit nether loving the law in their hearts nor fealinge the mercy that is in christ/ but either run all to gether at ryott or keep the law with cauteles and exposycions of their awne fayninge& yet not of love but for fear of hell/ as the thieves do for fear of the gallows/ and make recompense to god for their sins with holy dedes₊  
He also will not vnderstonde/ that there be 
Two maner faiths  two maner faiths: one/ that is the faith off the elect/ which purgeth them of all their sins for ever. As ye se john. xv. ye be clean saith christ/ be the reason of the word: that is/ thorough believing christes doctrine. And john. i. 
johan. 15.  he gave them power to be the sons of God/ thorough believing in his name. And john. iii. he that believeth the son hath everlasting life/ and a thousand like textes₊  
And a nother of them that be called and never elect. As the faith of Iudas/ of simon magus/ of the level/ and of the pope. In whose hearts the law of god is not written/ as it appeareth by their works. And therfore when they believe many things of christ/ yet when they come unto the salvation that is in his blood/ they be but Iewes and turkes and forsake christ and run vn to the iustifienge of ceremonies with the Iewes and turkes. And therfore they remain ever in sin within in their hearts.  
Where the elect having the law written in their breasts and leuinge it in their spirites/ sin there never/ but with out in the flesh against which sin they fight continually& minish it daily with the help of the spirit/ thorough prayer/ fasting and serving their neighbours lovingly with all maner service/ out of the law that is written in their hearts. And their hope of forgiveness is in christ only/ thorough his blood and not in ceremonies.   

v.  
ANd vn to his .v. Chapter I answer/ by the 
The pope hideth the scripture▪  pope the scripture is hide and brought in to ignorance& the true sens corrupt And by thē that ye call heretics we know the scripture and the true sens theroff. And I say/ that the pope keepeth the scripture as did the phareses/ to make merchandise of it. And again/ that the heretics become out of you/ as out of the scribes& phareses came the apostles and Christ himself and john Baptiste/ and that they be plucked out of you and graffed in christ and bilt upon the fundacion of the apostles and prophetes.  
And in the end/ when he saith that the heretics 
The heretics be faulē out of the mist  be faullen out of Christes mystical body which is the pope and his. I answer that ye be a mystical body and walk in the mist and will not come at the light/ and the heretics be departed out of your mist and walk in the clear light of gods word.   

vj.  
IN the .vj. he saith that the heretics be all nought/ for they all periure& abjure. He yet saieth vn true. Many abide vn to the death. Many for their weakness ar kept out of your hands. 
whi many fall  Many for their over much boldness in their awne strength be delivered in to your hands& fall in the flesh/ their hearts abiding still in the truth as Peter& thousands did/& after repent & be no less cristen thē before though ye haue thē in derision vn to your awne damnation. And many because they come to Christ for fleshly liberty and not for love of the trouth/ fall as it becometh them/ under your hands: as Iudas& Balam/ which at the beginning take christes parte/ but aftirward when they find either loss or no vantage they get them vn to the contrary part and are by profession the most cruel enemies& sotellest persecutors of the trouth. look Master More and rede and mark well₊   

vij.  
IN the .vij. he saith/ that he hath holy saints and holy counsels on his side. Name the sayntes and prove it. Name the counsels and the 
Counsels  holy prelates there of. Thou shalt show me no neither popes or cardenales/ then such as we haue now/ that will obey neither god ner man/ or any law made by god or man: but compel all men to follow them/ strengthynge their kingdom with the multitude of all misdoars.  
He saith also that good and bad worshepe saints/ the good well and the bad evil. How cometh it then/ that ye show not the difference& teach to do it well? I se but one fashion among all the popish.  
And finally he saith he is not bound to answer vn to the reasons and scripture that are laid against them. It is enough to prove their part/ that it is a comen custom and that such a 
☜  multitude do it/ and so by his doctrine the turkes are in the right way.   

IN the .viij. he saith/ the saints be more 
saints.  charitable now then when they lived. I answer/ Abraham was while he lived as charitable as the best. And yet dead/ he answered him/ that prayed him/ they haue Moses and the prophetes/ let them hear them. And so haue we/ not 
Luke. 16.  Moses and the prophetes only/ but a more clear light/ even Christ and the apostles/ vn to which if we hearken we be saints all ready.  
And to prove that they in heaven be better then we in earth/ he allegeth a text of our saviour Luke. vij. that the worst in heaven is better then john Baptist. Now the text is/ he that is less in the kingdom of god is greater then he. We that believe are gods kingdom. And 
Luke. 7.  he that is left( in doenge service vn to his brythern) is ever the greatest after the doctrine of christ. Now Christ was less then john for he did more service then johan/ and therfore greater then he. And by their awne doctrine there was no saint in heaven before the resurrection of christ/ but what care they what they say/ blinded with their awne sophistry.  
Morouer cursed is he that trusteth in ought save god saith the text and therfore the saints would haue no man to trust in them while they were a live. As Paul saith. 1. Corin. iij. what is Paul save your saruante to preach christ. Did Paul die for you? were ye baptized in the 
1. Cor. 3.  name of Paul? Did I not mary you to Christ/ to put your trust in him? And again let nomam rejoice or trust in man/ saith he. For all are yours whether Paul/ or apollo or Cephas: whether the world/ life/ death/ presen things or things to come: all are yours& ye are Christes/ and christ is gods. If my faith be steadfast in the promises that I haue in Christes blood/ I need but to pray mi father in Christes name and he shall sand me a legion of angels to help me: so that my faith is lord over the angels and over all creatures to turn them vn to my souls health and my fathers honour/ and may be subject vn to no creature/ but vn to gods word in our saviour christ only. I may haue no trust therfore in the saints. If ye say/ ye put no trust in them/ but only put them in remembrance of their duty/ as a man desireth his neighbour to pray for him/ remembering him of his duty/ and as when we desire our brethren to help us at our need. That is false/ for ye put trust in all your ceremonies and all your holy deeds and in whosoever disgyseth him self and altereth his cote from the comune fashion/ ye and even in the coats of them that be not yet saints/ after your doctrine.  
yf a prest said mass in his gown/ would ye not rise against him and slay him/ and that for the false faith that ye haue in the other garments. For what honour can those other garments do to god more then his gown or profit vn to your souls/ seeing ye vnderstonde nought thereby? And thereto in the collects of saints ye say/ save me God and give me everlasting life for the merites of this or that saint/ every man after his phantasy choosing him some one saint singularly to be saved by With which colletes I pray you show me how standeth the death of christ? Paul would say that Christ died in vain if that doctrine were true.  
And thereto in as much as ye say/ the saints merit or deserve not in heaven/ but in this world only/ it is to be feared/ lest their merites besore wasted and the deservings of many al spent thorough our holy fathers so great liberaltye.  
Abraham and the prophetes/ and the apostles and many sens praide to no saints& yet were holy enough.  
And when he saith/ they could help when they were alive. That was thorough their faith in believing the promise. For they had promises that they should do such miracles to stablish their doctrine and to provoke vn to Christ/ and not vn to themselves.  
And when he proveth that the saints be 
M. More destroyeth the resurrection  in heaven in glory with Christ all ready saying if god be their god they be in heaven/ for he is not the god of dead. There he steleth away Christes argument where with he proveth the resurrection/ that Abraham and all saints should rise again& not that their souls were in heaven which doctrine was not yet in the world. And with that doctrine he taketh away the resurrection quiter/ and maketh Christes argument of none effect. For when christ allegeth the scripture that god is Abrahams god/ and addeth to/ that god is not the god of the dead/ but of the living and so proveth that Abraham must rise again: 
Mat. 22  I deny christes argument and say with master More/ that Abraham is yet alive/ not because of the resurrection/ but because his soul is in heaven. And in like maner Paules argument unto the Corrinthians is nought worth. For when he saith/ if there be no refurreccion/ we be of all 
1. Cor. 15  wretches the most miserablest. Here we haue no pleasure/ but sorrow/ care/ and oppression. And therfore if we rise not again/ all our soferinge is in vain. Nay Paul/ thou art vnlerned: go to master More and learn a new way. Webe not most miserable/ though we rise not again/ for our souls go to heaven as soon as we be dead/ and are there in as great joy as christ that is risen again And I marvell that Paul had not comforted the Tessalonians with that doctrine/ if he had wist it/ that the souls of their dead had been in joy/ as he did with the resurrection/ 
1. Tessa. 4  that their dead should rise again. If the souls be in heaven in as great glory as the angels after your doctrine/ show me what cause should be of the resurrection.  
And when he saith/ whether the saints do it themselves/ or by intercession made to god/ it maketh no matter/ so we be holp/ it appeareth bi his doctrine/ that all is good that helpeth/ though a man pray vn to the devil/ by whom many be holp. Now in Christ we haue promises of al maner help& not in thē. where then is our faith to be holp by Christ when we hope to be holp by the merites of saints? So it appeareth that the more trust we haue in saints/ the less we haue in christ.  
And when he bringeth in a similitude that we pray phisions/ though god can help us/ and 
physicians  therfore we must pray to saints. It is not like/ for they haue natural remedies for us whyth we must use& not tempte god. But the saints haue no natural remedies ner promise of su{per}natural. And therfore it can be but a false superstitious faith. And where no natural remedy is there god hath promised to help them that believe in him. And moreuer when I pray a phision or surgeon and trust to be holp by them/ I dishonour god/ except I first pray to god and believe that he will work with their doctrine and medicines& so receive mine health of the hand of God. And even so when I pray to man/ to help me at mine need/ I sin except I complain first to god& show him my need& desire him to move one or a nother to help me/ and then when I am holp/ thank him and receive it of his hand/ in as much as he moved the heart of him that holp me and gave him wherewith and a commandment to do it. M. More Christ is not dishonoured because that they which here preach him truly/ shall sit and judge with him. Vindale. That to be true the scripture testifieth/ but what is that to your purpose that they which be dead can hear us and help us? How be it/ if master More should describe us those setes/ Iam sure he would paint them after the fashion of my lord cardenales holy cheyar/ as he doth God after the similitude of worldly tyrants and not according to his awne word. For they that be worldly& fleshly minded can but fleshly imagine of god all to gether like vn to the similitudee of worldly things. Master More. The apostles and saints were prayed so when they were alive and god not dishonoured. Tindale. what helpeth that your carnal purpose. I haue answered you vn to that and many things more in the obedience and other places against which ye reply not/ but keep your tune and vn to al thing sing kokow/ kokow/ we be the church and can not err. The apostles had 
1. Cor. 3.  gods word for all that they did and ye none. And yet many dishonoured god and christ for their false trust and confidence which they had in the apostles as thou mayst se by paul to the corinthi.  
Then he breaketh forth in to open blasphemy and saith that it behoveth us to pray vn to 
More dr●ueth from god.  saints and that god will else not hear us/ for our presumptuouse malapertenesse. So it is now presumptuous malapertenesse to trust in gods word and to believe that god is true. Paul 
Hebr. 4.  teacheth us to bebolde to go vn to god and sheweth us good cause in christ/ whi we so may and that god would so haue vs. Nether is there any cause to keep us back/ save that we love him not ner trust him. yf a man say/ our sin should keep us back. I say if we repent& believe in Christ/ Christ hath taken thē away and therfore thorough him we may be bold. And Christ said at his last supper john. xuj. I say not that I will pray for you unto my father 
joan. 16.  for my father loveth you. As who should say/ be not afraid ner grind with out the doors as dastard: but be bold and go in to my father yourselves in my name/ and show your complaints/ for he now loveth you/ because ye 
Ephe. 2.  love my doctrine. And Paul saith Ephe. ij. we haue al an open way in thorough him/ and are now no more forennars or strangers but of the household of god. Of god therfore we be bold as of a most loving and merciful father/ above all the mercy of fathers. And of our saviour Iesus we be bold/ as of a thing that is onre awne and more our awne then our awne skins/ and a thing that is so soft and gentle/ that lad we him never so much with our sins/ he can not be anger ner cast them from off/ his back/ so we repent and will mend. But Master More hath a neither doctrine to drive us from god and to make us tremble and be afferde of him.  
He likeneth god to worldly tyrants/ at whom no man may come/ save a few flaterars which minister vn to them all voluptuousness and serve their lusts at all poyntes which flaterars must first be corrupt with gifts/ yer a man may come at the king. Thē he saith/ a man 
M. More is against the popes profit  may pray to every dead man. That me thinketh should be against the popes doctrine and profit also. For he will haue no man prayed to until he haue canvesed him/ I would say/ canonized him/ and till god or at the lest way the devil haue shewed miracles for him.  
Then he bringeth how one that was dead and in the invisible purgatory holp a nother that 
purgatori  was alive and in the visible purgatory This is a strange case/ that a man there may help a nother and not himself And a more strange case that god heareth a man here for himself/ being in his awne purgatory and helpeth him clean out/ or easeth him if it be to sore. But and he be in the popes purgatory god will not hear him for himself/ and that because the pope might haue somewhat to deliver him. And the straungest case of all is that the pope is almighty there and god can do there nought at all as the pope can not here in this purgatori. But because this is not gods word ner like godis doctrine/ I think it no damnable sin to believe it poetry.  
Then how ye may pray for them and to them/ till they be canonized: and when they he 
Canonisynge.  canonized/ but to them only/ for then ye be sure that they be in heaven. By what token? I may be as sure by the canonisynge/ as I am that all the bishops which the pope confirmeth/ be holy men/ and all the doctors that he maketh well learned/ and that all the priests which he annoynteth haue the holy ghost. If ye say/ because of the miracles/ then do men wrong t● pray for king henry of windesore at cambryge and Eton. For he/ as men say doth miracles. And also if 
king henry of win sore.  the miracles certify us/ what needeth to by the popis canonisynge?   

ix.  
IN the .ix. he putteth no jeopardy to pray to him that is damned and to steke up a candle to him ner I trow vn to the devil thereto/ if he might haue a vantage by him.  
Then he maketh no jeopardy to do and believe whatsoever an open multitude called gods church doth and believeth. For god will haue an open church that can not err. For saith he/ when the Israhelites fell to idolatry/ the true church remained in jerusalem among the Iewes. First I say/ if a man had no beter vnderstondinge thē M. Mores doctrine/ he could not know whether were the true church/ the Iewes or the Israelites. For the Israelites were in numbre .v. times more then the Iewes and worsheped god/ though as present in the image of a calf/ as the Iewes for the most part/ present in the arcke of testimony. And secondarily he saith false. For the Iewes were faullen in to open idolatry a thousand times worse then the Israelites/ even in their very temple/ as it appeareth by open stories and bi the Prophetes: so that for their open idolatry/ which they would for no preaching of the prophetes amend/ their priests thereto resisting the prophetes and coragynge the people in their wickedness/ god sent them captive out of the land. ye and the people erred in following the scribes and phareses and the open multitude called Gods church/ at the coming of Christ/ as it is to se in the gospel contrary▪ vn to Master Mores deceyttull poetry And again/ god reserved him a little flock ever in Israel and had ever prophetes there/ sometime openly and some time in persecution/ the every man must hid himself and keep his faith secret: and even in the houses of the evil kyngesboth of Iewri and also of Israel he had good people/ and that among the high officers/ but secretly/ as Nycodemus among the phareses. So that the very church was every where oftimes in capciuite and persecution under their brethren/ as we be under oures in the kingdom of the pope.  
Then he putteth no jeopardy to worshupe an vnconsecrated host. But with what worshupe men should worshepe the consecrated doth he not teach/ nether the use of that sacrament or any other/ ner how ought may be worsheped but teacheth only that all things may be worsheped/ and sheweth not the right worshepe from the false.  
Then he noteth paul. 1. Corin. 1. how he exhorteth vn to agree only/ but not on the truth or on the good/ but only to agree a great multitude 
1. Cor. 1.  to gether. O this deep blindness. Did not Paul first teach them the true way? And did he not instruct them anew in the true way and in the said epistle rebuk the false confidence that they had in men/ the cause of all their dissension and all errors that were among them?  
Then he saith/ the Iewes had saints in honour/ as the Patriarkes and Prophetes. We teach to dishonour none: But the Iewes prayed to none.  
More. Christ rebuked not the Phareses for garnishinge the sepulchers of the prophetes but for that they followed the conditions of them that slay them. Vindale. yes& for their false trust in such works as we do you And ye Sir think that ye deserve heaven in worshipping the saints bones/ and be as redy to sle them that believe/ teach and live as the saints did/ as your fathers were to sle them: besides that ye worshepe saints that followed Christ after the ensample of your holy cardinal/ of whom I doubt not but that ye will make a god in process of time also.  
Then repeateth he for forgetting/ how Eliseus bones raised up a dead. That was to confirm his preaching only. For the Israelites/ as wicked as they were/ nether prayed to him/ nether kissed his bones/ ner offered ner steked up candles before him. Which thing if they had done in the kingdom of the Iewes/ I doubt not but that some good king would haue burnt his bones to ashes/ as well as the brazen serpent/ that was as great a relic as dead bones And Christ shewed miracles at the findynge of the cross. That was to stablish the faith of Christ es death& that it should be a memory of his death/ and not that we should trust in the wod as we do. For which false abuse/ the hole land where Christ did his miracles/ is destroyed₊  
Then he allegeth the woman that was healed/ thorough twitchinge of Christes cote/ because we should worshepe it. When Christ said hir faith hath made hir hole/ not in the cote/ but in christ.  
And the miracle was shewed/ to provoke to the worshepinge of the preaching and not of the cote. Though to keep the cote reverently in the memorial of the dede/ to provoke vn to the faith of Christ were not evil of itself. And paul by your doctrine/ sent his napken to heal the seek/ that men should shrine his sneueled napken/ and not to believe his preaching.   

x.  
THe .x. chapter of sent walary is meet for the author and his worsheple doctrine.   

xj.  
IN the .xj. he iugleth with this mystical term latria. I answer/ god is no vain name/ but signifieth one that is almighty/ all merciful/ all true and good. which he that believeth will go to god/ to his promises and testament and not follow his awne imaginations/ as Master 
Latria  Mores doctrine teacheth.  
He saith that bodily service is not latria. No but bodily service done and referred vn to him which is a spirit/ is Idolatria▪  
He trusteth that men know the image from the saint. I axe M. More whi god did hid Moyses body and diuers other. The Iewes would 
Moses.  haue known that Moses had not been god an that Moses bones had not been Moses. And they knew that the brazen serpent was not god/ and that the golden calves were not god/ and that wod and ston were not god. But Sir there is ever a false imagination by. The world because they can not worshepe god in the spirit/ to repent off evil and to love the lawe and to believe that he will help at all need/ therfore run vn to their awne imagynacyons and think that god for such service as they do to images/ will fulfil their worldly desires: for godly can they nought desire. Now God is a spirit and willbe worsheped in his word only which is spiritual/ and will haue no bodylye service. And the ceremonies of the old law he set up/ to signify his word only and to keep the people in mind of his testament. So that he which observeth any ceremony of any other purpose is an Idolater/ that is/ an image server.  
And when he saith/ if men axe women whether it were our lady of walsingam or Ipsewich that was saluted of Gabriel or that stood by Christ when he hinge on the cross/ they will say nether neither Thē I axe him what meaneth it/ that they say our lady of walsynggam pray form our lady of Ipswich pray for me our lady of wilsdon pray for me/ in so much that some which reckon themselves no small foles/ make them rolls of half an hour long/ to pray after that maner. And they that so pray/ thou mayst besure/ mean our lady that stood by the cross/ and hir that was saluted thereto  
Then he rehearseth many abuses/ and how 
Processions  women sing songs of ribaudrie in processions in cathedrall churches. vn to which abhominacious yet our holy church that can not err/ consent with full delectation. For on the on side they will not amend the abuse. And on the other side they haue hired. M. More to prove with his sophistry/ that the things ought not to be put down.  
Then he bringeth in how the wild Irish and 
wild irish welsh men  the welsh pray/ when they go to steel. And asketh whether/ because they abuse prayer/ we should put all praying down. nay M. More/ it is not like. prayer is gods commandment/ and where faith is/ there must prayer needs be and can not be away. how be it/ things that are but mennes traditions and all indifferent things which we may be as well with▪ out as with/ may welbe put down for their dishonouringe of god/ thorough the abuse. we haue turned kissinge in the church in to the pax. We haue put done watching all night in the church on saints even●/ for the abuse. And Ezechias broke the brazen serpent .iiij. of kings. xviij. for the abuse. And even so/ such processions and the multitude 
Ezechias  of ceremonies and of holidays to/ might as well be put down. And the ceremonies that be left would haue their significations put to them& the people should be taught them. And on the sundays gods word wolde be truly preached, which if his holy church would do/ nether the Irish ner yet the welsh would so pray. By which praying and other like blindness/ Master More may se/ that buzssynge in latin on the holy dayes helpeth not the hearts of the people. And I wondre that M. More can laugh at it and not rather weep for compassion/ to se the souls for which christ  shed his blood/ to perish. And yet I believe that your holy church will not refuse at easter to receive the rithes of all that such blind people rob/ as well as they dispense with all false gotten good that is brought them/ And will lay the ensample of Abraham and Melchisede● for them.   

xij.  
IN the .xij. he allegeth that. S. Hierom and Augustine prayed to sayntes/ and concludeth/ that if any sect be one better thē a neither they be the beste. I answere/ though he could prove that they prayed to saints/ yet could he not prove himself thereby of the best sect ner that it were good therfore to pray to saints. For first the apostles/ patriarkes and prophetes 
☜  were sure to befolowed/ which prayed to nonne. And again/ a good man might err in many things and not be damned/ so that his error were not directly against the promises that are in christes blood/ nether that he held them maliciously. As if I believed that the souls were in heaven immediately and that they prayed for us/ as we do one for a neither/ and did believe that they herd all that we sprake or thought/ and upon that prayed to some saint/ to pray for me/ to put him in remembrance only/ as I pray my neighbour/ and with out other trust or confidence and though al be false/ yet should I not be damned/ so long as I had no obstinacy therein/ for the faith that I haue in christes blood should swallow up that error/ till I were better taught/ but master More should haue alleged the places where they prayed vn to sayntes  
And then he allegeth against himself/ that the miracles were wrought by god/ to confirm his doctrine and to testify that the preacher therof was a true mesinger. But the miracles that confirm praienge to saints/ do not confirm gods doctrine. But mannes imaginations. For there was never man yet that came forth and said/ loo/ the souls of the sayntes that be dead be in heaven in joy with christ and god will that ye pray to them. In token whereof/ I do this or that miracle₊  
And when he triumpheth a little after/ as though all were won asking/ if our old holy doctors were false and their doctrine untrue and their miracles feigned/ let them come forth and do miracles themselves and prove oures feigned. Sir/ ye haue no doctors that did miracles to stablish your worshipping of images and so forth. your doctrine is but the opinion of faithless people/ which to confirm the level hath wrought much sotilte. And as for the miracles done at sayntes graues and at the presens of relics/ as long as true miracles endured and until the scripture was autentickly reaceaued/ where done to confirm the preaching that such saints had preached/ while they were alive. And thereto the miracles which witches do/ 
witches  we confound not with other miracles/ But with scripture we prove them not of god/ but of the level/ to stablish a false faith and to lead from god/ as your doctrine doth. And likewise where we can confunde your false doctrine with authentic and manifest scripture/ there need we to do no miracle. we bring gods testament confirmed with miracles for al that we do/ and ye ought to require no more of vs₊  
And in like maner do ye first give us authentic scripture for your doctrine If ye haue 
☞  no scripture come forth and preach your doctrine and confirm it with a miracle. And then if we bring not authentic scripture against you or confound your miracle with a greater as Moses did the sorsecars of egypt/ we will believe you₊  
And when he speaketh of trial of miracles what do ye to try your miracles/ whether they be true or feigned. And besides the/ gods word which should be the trial/ ye refuse and do al that ye can to falsify it₊  
And when he speaketh of sects of heretics/ 
sects  I answere/ that they which ye call heretics believe all in one christ/ as the scripture teacheth/ and ye in all thing save christ. And in your false doctrine of your awne fayninge with out scripture/ ye haue as many sundry sects as all monks and freres and students in divinity in all your vniuersites. For first yer ye come to divinity/ ye be all taught to deny the salvation that is in christ. And none of you teacheth a neither so much as the articles of your faith But follow all most every man a sundry doctor and in the scripture his awne brain/ framing it ever after the false opinions which he hath professed yer he come at it₊  
And when he saith that god would sone vttur feigned miracles. I answer/ God hath had at all times one or a nother to improve yours with gods word. And I axe whether Mahometes feigned miracles haue not prevailed viii hundred yeres. And your abominable deeds worse then the turkes testify that ye love the trouth less thē they. And vn to them that love not 
The cause of false miracles  the truth hath god promised by the mouth off paul. ii. Thessolo. ii. to sand thē abundance and strength of false miracles/ to stablish them in lies and to dysceaue them and lead them out off the way/ so that they can not but perish/ for their unkindness/ that they loved not the truth/ to live thereafter and to honour god in their membres₊  
And when he saith the heretics haue no miracles. I answer/ they need not/ so long as they haue authentic scripture₊  
And when he saith God sheweth no miracles for the doctors of the heretics. No more he needeth not/ for all they preach/ is the scripture confirmed with miracles/ and received many hundred yeres agoo. And therefore God needeth not to show miracles for them while they live to strength their preaching. And to show miracles for them when they be dead/ to move the people to pray to them and to put their trust in them/ as ye do in yours/ were to make thē idols and not sayntes₊  
And when he speaketh of miracles done in their church in time of persecution. I answer/ those were not the miracles of your church but of them that believed the scripture and sofered for it/ as the heretics do now. For ye had never persecution for your false doctrine/ which ye haue brought in besides the scripture/ ner any that died for it: But ye persecute and slay/ whosoever with Gods word doth rebuk it. And as for your awne miracles of which ye make your boast/ ye haue feigned them so grossly thorough out all your legends of sayntes/ that ye be now ashamed of them and would fain be rid of them if ye wist how with honest/ and so wolde ye of a thousand things which ye haue feigned. And the cause why heretics fain no miracles as ye do/ is that they walk puerly and intend no falshed₊  
And whi the level doth none for thē/ is that they cleue fast to gods word which the devil hateth and can do no miracles to further it/ But to hindre it/ as he doth with you. read the stories of your popis and cardenales/& se whether the devil hath not holp them unto their high dignities. And look whether your holy bishops come any other wise vn to their promotions/ thē by serving the devil/ in setting all christendom at variance/ in sheddynge blood/ in bringing the comen wealth to tyranny and in teaching christen princes to rule more cruelly then did ever any heathen/ contrary vn to the doctrine of christ  
And as for the turkes and sarasenes that ye speak of/ I answer that they were christen once/ at the lest way for the most parte. And because they had no love vn to the trouth to live ther after as ye haue not/ God did sand them false miracles to carry them out of the right way as ye be. And as for the Iewes/ whi they bide out/ is only because they haue set up their awne rightewesnesse/ as ye haue/ and therfore cannot admit the rightewesnesse that is in Christes blood/ as ye can not and as ye haue for sworn it.  
And when he saith/ in that they haue miracles and the heretics none/ it is a sure sign that they be the true church and the heretics not. Had ye gods word with your miracles and the heretics doctrine were with out/ thē it were true. But now because ye haue miracles with out gods word/ to confirm your false imaginations/ and they which ye call heretics haue Gods word confirmed with miracles/ five hundred yeares to gether/ it is a sure sign that they be the true church and ye not/ in as much also as christ saith/ that the disceauers shall come with miracles: ye and in his name thereto/ as ye do. For when christ saith their shall come in my name that shall say he himself is christ/ who is that save your pope/ that willbe christes vicar and yet maketh men to believe in himself/ in his bowls and calves skins and 
Mat. 24.  in what soever he listeth. And who be those false annoynted that shall come with miracles to disceaue the elect if it were possible/ save your pope with his gresiamus?  
And when he repeateth his miracles/ to prove that the old holy doctors were good men in the right belief. I answer again/ that the doctors which planted gods word watered it with miracles/ while they were alive. And when they were dead God shewed miracles at their graues/ to confirm the same/ as of Heliseus. And that continued till the scripture was full received and authentic. But ye can not show/ ner shall/ any doctor which being alive preached your false doctrine confirminge it with miracles/ as god doth his scripture  
Then saith he/ God had in the old testament good men full of miracles/ whose living a man might be bold to follow and whose/ doctrine a man might be bold to believe be reason of their miracles/ and then iugleth saying: if god should not so now in the new testament haue doctors with miraches to confirm their doctrine and livings/ but contrary wise should bring to pass or suffer to be brought to pass with false miracles/ that his church should take hypocrites for saints/ which expounded the scripture falsely/ thē should he disceaue his church and not haue his spirit present in his church/ to teach them all trouth/ as he promised them. I answer/ god so feareth not his church to be disceaued: But he so feareth the popes church because they haue no 
whi the pope fell.  love unto the trouth/ to live after the laws of god/ but consent unto all iniquity/ as he sofered the church of Mahomete. more over the gift of miracles was not all way among the preachers in the old testament. For john baptist did no miracle at all. The miracles were ceased long yer christ. And as for you in the popes kingdom had never man that either confirmed gods doctrine/ or your awne with miracles. All your sayntes be first saints when they be dead and then do first miracles/ to confirm tithes& offerings& the poetry which ye haue feigned/ and not true doctrine. For to confirm what preaching doth Saint thomas of canterbury miracles? He preached never ner 
S. Thomas of canterbury  lived any other life then as our cardinal/ and for his mischeue died a mischievous death. And of our cardinal/ if we be not diligent/ they will make a saint also and make a greater relic of his show then of the others₊  
And of your dead saints lat us take one 
Thomas de aquino  for an ensample. Thomas de aquino is a saint full of miracles/ as freces tell. And his doctrine was/ that our lady was born in original sin. 
Dunce  And dunce doing no miracle at all/ because I suppose no man wotteth where he lieth/ improveth that with his sophistry and▪ affirmeth the contrary. And of the contrary hath the pope/ for the devotion of that the graye frires gave him/ ye may well think/ made an article of the fayth₊ 
☜   
And finally as for the miracles/ they ar to ●ake a man astonied and to wonder and to draw 
Miracles  him to hear the word ernistly/ rather then to writ it in his heart. For whosoever hath no no ther fealynge of the law of god that it is good/ then because of miracles/ the same shall believe in christ/ as did Simon Magus and Iudas: and as they that came out of egypt with Moses/ and fell away at every temptation/& shall haue good works like vn to our popes/ bishops and cardenales. And therfore when the scripture is fully received/ there is no need of miracles. In so much that they which will not believe Moses and the prophetes when the scripture is received/ the same willbe no true believers by the reason of miracles/ though one arose from death to life to preach vn to them by the testimony of christ.  
And again/ how doth S. Hierom/ Augustine/ Bede and many other old doctors that were before the pope was cropped up in to the c●…sciences of men and had sent forth his demnable sects/ to preach him under the name of christ/ as christ prophisied it should be/ expound this text/ thou arte Peter and upon this rock I will build my church/ and this text/ Peter seed 
Mat. 16.  my sheep/ and all power is given me in heaven& in earth/ and innumerable such texts clean contrary 
joan. 21  unto al those new old holy doctors that haue made the pope a god? They knew of no power that man should haue in the kingdom of Christ/ then to preach Christ truly. They knew of no power that the pope should haue to sand to purgatory or to deliver thence/ nether of any pardons ner of any such confession as they preach& teach/ nether were many that are articles with you/ articles of their faith. They al preached forgiveness of sins thorough repentance to wa●…de the lawe and faith in our saviour christ/ as all the scripture plainly doth and can no notherwise be taken/ and as al the hearts of as many as love the law of god/ do feel/ as surely as the fingre feeleth the fire hote. ♣ ☜    

¶ An answer unto Master Mores third boke₊ ☜  
IN his third book he procedith forth as before to prove that the opinions which the popish teach with out scripture are of equal authority with the scripture. He asketh what iff there had never 
What iff there had be no no scripture.  been scripture written? I answer/ god careth for his elect and therfore hath provided thē of scripture/ to try all things and to defend them from all false prophetes. And I say morouer that if there had been no scripture written/ that god for his mercy and fatherly love and care toward his elect/ must haue provided/ that there should never haue been heresies or against all times when sects should arise/ haue stered up preachers to confunde the heresies with miracles. Take this ensample/ the greeks haue the scripture and serve 
greeks  god therein much more diligently then we. Now latt us give that there were no scripture/ but that we received all our faith by the auctory te of our elders/ and the greeks by the authority of their elders. When I shall dispute with a greek about the articles of the faith which my elders taught me and his elders deny/ as eareconfession/ the holy pardons of the pope and all his power that he hath above other bishops& many other things beside the scripture which we hold for articles of our faith and they deny. If there be no neither proffe of either parte/ then to say/ my elders which can not err so affirm and that he should answer/ his elders which can not err so deny/ what reason is it/ that I should leave the authority of my elders and go and believe his/ or that he should leave the authority of his elders and come and believe mine? none at all verily. But the one party must show a miracle or else we must refer our causes unto authentic scripture received in old time& confirmed with miracles and therwith try the controversy of our elders.  
And when he asketh whether there were no true faith from Adam to Noe. I answer/ that 
Noe  god partly wrote their faith in their sacrifices/ and partly the patriarkes were full of miracles as ye may se in the Bible.  
And when More/ to utter his darkness& blind ignorauncie saith/ that they which were over whelmed with Noyes flood/ had a good faith/ and bringeth for him Nicolaus de Lira. I answer/ that Nicolaus de Lira delirat. For it 
What faith saveth  is impossible to haue a faith to be saved by except a man consent vn to gods law with all his heart and all his soul/ that it is right wysse/ holy good and to be kept of all men/ and there upon repent that he hath broken it/ and sorrow ●t his flesh moveth vn to the contrary/ and then come and believe that god for his mercy will forgive him all that he hath done against the lawe/ and will help him to tame his flesh/ and suffer his weakness in the mean season/ till he be waxed stronger: which faith if they that perished in No yes flood had had/ they could not but haue mended their livings and had not hardened their hearts thorough unbelief and provoked the wrath of god and waxed worse and worse an hundred and .xx. yeres which god gave them to reyent/ vn till god could no longer suffer them/ but whashed their filthinesses away with the flood( as he doth the popes same abominations with 
☜  like invndacions of water) and destroyed them vtterly₊  
And when he asketh whether Abraham believed no more then is written of him. I axe him how he will prove that there was no writing 
Abraham.  in Abrahans time and that Abraham wrote not. And again/ as for Abrahams person/ he received his faith of god/ which to confirm vn to other/ miracles were shewed daily.  
And when he feigneth forth/ that they believed 
the elders did err.  only because they knew their olders could not err. How could they know that with out miracles or writing confirmed with miracles/ more then the turcke knoweth that his elders so many hundred yeres in so great a multitude can not err and teach false doctrine to damn the believers. And the contrary doth Master More se in all the bible/ how after all was received in scripture confirmed with miracles and though miracles ceased not/ but were shewed daily/ yet the elders erred and fell to idolatry an hundred for one that bided in the right way and lead the younger in to error with them so sore/ that god to save the younger/ was famed to destroy the elders and to begin his testament afresh with the new generation.  
He saith also that the most part were al way Idolaters for all the scripture and true miracles ther to/ and believed the false miracles of the level/ because his doctrine was more agreeable unto their carnal understanding/ then the doctrine of gods spirit/ as if now goeth with the pope: did not the scribes/ phareses/ and priests which were the elders err?  
And when he asketh who taught the church to know the true scripture from false books. I answer/ true miracles that confunded the false/ gave authority vn to the true scripture. And thereby haue we ever sens judged al other books and doctrine.  
And by that we know that your legends be corrupt with lies. As Erasmus hath improved many false books which ye haue feigned& put forth in the name of. S. Hierom/ Augustine cyprian/ Deonise and of other/ partly with auctentick 
Grasmus  stories and partly by the style and latin and like evident tokens₊  
And when Master More saith vn to thē that believe nought but the scripture/ he will prove with the scripture/ that we be bound to believe the church in things where fore they haue no scripture. Because god hath promised in the scripture/ that the holy ghost shall teach his church all trouth. nay/ that text will not prove it. For the first church taught nought but they confirmed it with miracles which could not be done but of god/ till the scripture was autentickly received. And the church following teacheth nought that they will haue believed as an article of the faith/ but that which the scripture proveth and maynteneth. As. S. Augustine protesteth of his works that men should compare them vn to the scripture and thereby judge thē and cast away whatsoever the scripture did not allow. And therfore they that willbe believed with out scripture are false hypocrites and not Christes church. For though I know that that mesinger which christ sendeth/ can not lie/ yet in a company where many liars be/ I can not know which is he/ with out a token of scripture or of miracle.  
And when he saith/ the scripture self maketh us not to believe the scripture but the church teacheth us to know the scripture: for a man might read it and not believe it. And so I say/ 
The pope hideth the scripture.  that a man might hear you preach and yet believe you not also. And I say thereto/ that your church teacheth not to know the scripture: but hideth it in the latin from the comen people. And from them that understand latin they hid the true sense with a thousand false gloses.  
And I say morouer that the scripture is the cause why men believe the scripture/ as well as a preacher is the cause why men believe his preaching. For as he that first  told in Englonde that the Rodes was taken/ was the cause whi some believed it/ even so might writing sent from those parties be the cause that some me which read it believed it. Master More will say/ that letter had his authority of the man that sent it/ and so hath the scripture his authority of the church. nay/ the scripture hath hir authority of him that sent it/ that is to wete of god/ which thing the miracles did testify/ and not of the man that brought it. He will say/ thou knowest the scripture by their shewenge. I grant at the beginning I do.  
Then will he say/ why should ye not believe them/ in all their other doctrine besides the scripture and in all their expositions of the scripture/ as well as ye believe them/ when they tell you that such and such books ar the scripture. May they not show you a false book? yes/ and therfore at the beginning I believe all a like. every lie that they tell out of their awne brains we believe to be scripture/ and so should I believe thē if they shewed me a false book but when I haue read the scripture and find not their doctrine there ner depend therof/ I do not give so great credence vn to their other doctrine as vn to 
Why the pope is not to be believed without scripture& whi he is not the true church  the scripture. why? For I find more witteneses vn to the scripture then vn to their other doctrine. I find hole nations and countries that receive the scripture and refuse their other doctrine and their expositions in many places. And I find the scripture other wise expounded of them of old time then they which now will be the church/ expound it. tendency their doctrine is the more susspecte. I find mention made of the scripture in stories/ that it was/ when I can find no mention or likelihood that their doctrine was. I find in all ages that men haue resisted their doctrine with the scripture and haue sofred death by the hundred thousands in resisting their doctrine. I se their doctrine brought in and maynetened by a contrary way to that by which the scripture was brought in. I find by the self same scripture/ when I look diligently thereon/ that their other doctrine can not grind therwith.  
I find in the scripture that they which haue not Christes spirit to follow the steps of his living pertain not vn to Christ Romano. 
Roma. 8  viij. I find in the scripture/ that they which walk in their carnal birth after the maner of the children of Adam can not vnderstonde the things of the spirit of god. 1. Cor. ij. I find in the scripture that they which seek glory can not believe 
1. Cor. 2.  christ john. v. I find in the scripture that they which submit not themselves to do the 
joan. 5.  will of god/ can not know what doctrine is of 
john. 7  god and what not john. vii. I finde in the scripture hieremy. xxxi. and hebre. viii. that all the children of god/ which only are the true members of his church haue every one of them the lawe of god written in their hearts: so that if their 
Hebre. 8.  were no law to compel/ they wolde yet naturally out of their awne hearts keep the lawe of god: ye and against uiolence compellynge to the contrary. And I se that they which willbe the church( and to prove it haue not so great trust in the scripture as in their sophistry and in the sword which they haue set up in all lands to keep them with violence in the room) are so far off from having the laws of god written in their hearts/ that they nether by gods lawe ner mans refrain from their open outward wicked living. look in the chronicles what blood yt hath cost england to attempt to bring them under the law. ye and se what business the realm hath had/ to keep the prelates wythyn the realm from taking the benefices with thē and lyenge at Rome/ and yet scacely brought yt to pass/ for all that the pope hath the stiute of every bysshoperyke and of every great abbey thereto as offt as any is void/ yer a new be admitted to the room. And I se them bonde vn to their awne will and both to do and too consent vn to other to do all that God hath forboden. I se them of all people most uaynegloryous. I se them walk: after their fleshy birth. I se thē so far off from the image of christ/ 
joan. 10  that not only they will not die for their flock after his ensample/ but also/ yer they would lose one town/ or vylage/ any pollynge or pryuilege which they haue falsely gotten/ bringing themselves in to good pastures with wiles and shuttynge their flock without/ they would cast away an hundred thousand off them in one day and beggar their realms/ ye and interdyte them and bring in strange nations/ though yt were the turk/ to conquer them and sle them up/ so much as the innocent in the cradle. And I se that there other doctrine is for their wauntage only and that therewith they haue gotten all that they haue₊  
And I finde in the scripture that the Iewes before the coming of christ knew that those books were the scripture by the scribes and the phareses. And yet as many as believed their other doctrine and many expositions of the scripture were dysceaued/ as ye se/ and how christ delivered them out of error. And I se again( which is no small miracle) that the merciful care of god to keep the scripture to be a testimony 
☜  unto his elect/ is so great/ that no men be more jealous over the books/ to keep them and show them/ and to allege/ that they be the scripture of god and true/ then they which when yt is reed in their ears haue no power to believe yt/ as the Iewes and the popish. And therfore because they nether can believe yt false/ nether consent that yt is true as yt soundeth plainly in their ears in that yt is so contrary unto their fleshly wisdom/ from which they can not depart/ they seek a thousand gloses to turn yt in to a neither sens/ to make it agree vn to their beestlynesse/ and where yt will receive no such gloses/ their they think that no man understandeth yt  
Then in the end of the chapter master Mace 
predestinacion  cometh vn to his wise conclusion and prouith nothing save sheweth his ignorance/ as in all thing. He saith we believe the doctrine of the scripture without scripture/ as for an ensample/ the popis pardons/ because only that the church so teacheth/ though no scripture confermeth it. whi so? because saith he the holy ghost by inspiration/ if I do my devour and captivat mine understanding/ teacheth me to believe the church concerning Gods word taught by the church and graven in mens hearts with out scripture/ as well as he teacheth us to believe words written in the scripture. mark where he is now. Afore he saith/ the scripture causeth us not to believe the scripture/ for a man may red it and believe it not. And much more the preacher maketh us not to believe the preacher/ for a man may hear him and believe him not also. As we se the apostles covde not cause all men to believe them. For though the scripture be an outward instrument and the preacher also to move men to believe/ yet the chief and principal cause why a man believeth or believeth not is with in. That is/ the spirit of god teacheth hir children to believe 
☞  and the devil blindeth his children and keepeth them in vnbeleue and maketh them to consent vn to lies and think good evil and evil good. As the acts of the apostles say in many places there believed as many as were ordained vn to everlasting life. And christ saith john 
acts. 13.  viij. they that be of god hear gods word. And vn to the wicked Iewes he saith ye can not believe because ye be not of god. And in the same place 
joan. 8.  saith he/ ye be of your father the devil and his will ye will do/& he bided not in the trouth/ and therfore will not soffre his children to consent to the truth. And john in the tenth saith christ/ al that came before me/ be theves and murtherars/ but my sheep heard not their voices. That is/ all that preach any salvation save in christ murder the souls. How be it christes sheep could not consent to their lies/ as the rest cannot but believe lies/ so that there is ever a remanaunt kept by grace. And of this I haue sene diuers ensamples. I haue known as holy men as might be/ as the world counteth holinesse/ which at the hour of death had no trust in god at all/ but cried cast holiwater/ light the holy candle/ and so forth/ sore lamenting that they must die. And I haue known other which were dispiced/ as men that cared not for their divine service/ which at death haue fallen so flat upon the blood of christ as is possible and haue preached vn to other mightyly as it had been an apostle of our saviour and comforted them with comfort of the life to come and haue died so gladly/ that they would haue received no worlds good/ to bide still in the flesh. And thus is M. More faulen upon predestinacion and is compelled with violence of scripture to confess that which he hateth and studieth to make appear false/ to stablish frewill with all not so much of ignorance I fear as for lucres sake and to get honour/ promotion/ dignity and money by heap of our mitred monsters. Take ensample of 
Balam  balam the false prophet which gave council and sought means/ thorough like blind covetousness/ to make the truth and prophisie which God had shewed him/ false. He had the knowledge of the trouth but with out love thereto and therfore for vantage became enemy vn to the trouth/ but what came of him?  
But M. More peperith his conclusion lest men should feel that taste saying if we endeavour ourselves& captive our vnderstondinge to believe. O how betleblinde is fleshly reason? the will hath none operacion at all in the working of faith in my soul/ no more then the child hath in the begetinge of his father. For saith paul it is the gift of god and not of vs. My wit must conclude good or bad yer my will can love or hate. My wit must show me a true cause or an apparent cause whi/ yer my will haue any working at all. And of that peperinge it well appeareth what the popis faith is: even a b●no imagination of their natural wit/ wrought with out the light of the spirit of god/ agreinge unto their volupuous lusts in which their beastly will ●o delighteth that he will not let there wits attend unto any other learning for vnquiettynge himself and sterynge from his pleasure and delectaciō₊  
And thus we be as far a sunder as ever we were and his mighty arguments prove not the value of a podynge prick. M. More feeleth 
More feeleth  in his heart by in spiracion and with his endeuerynge himself and captiuatynge his understanding to believe it/ that there is a purgatory as hot as hell. where in if a silly soul were appoynted 
purgatory  by god/ to lie a thousand yeres/ to purge him with all/ the pope for the value of a groat shall command him thence full purged in the twinkelinge of an eye/ and by as good reason if he were going thence/ keep him there still. He felith by inspiracion and in captiuatinge his wits that the pope can work wonders with a calves skin/ that he can command one to eat flesh though he be never so lusty/ and that a nother eat none in pain of damnation/ though he should die for lack of it: and that he can forgive sin and not the pain/ and as much and as little of the pain or all yf he lust/ and yet can nether help him to love the law or to believe or to hate the flesh/ seeing he preacheth not. And such things innumerable. M. More feeleth true/ and therfore believeth that the pope is the true church₊  
And I clean contrary feel that there is 
Tyndale feeleth purgatory john. 15.  no such worldly and fleshely imagined purgatory. For I feel that the souls be purged only by the word of god and doctrine of christ/ as it is written john. xv. ye be clean thorough the word/ saith christ to his apostles. And I feel again that he which is clean thorough the doctrine/ needeth not but to wash his feet only/ for his heed and hands ar clean al ready john. xiii. that 
john. 13.  is/ he must tame his flesh and keep it under for his soul is clean all redy thorough the doctrine. I feel also that bodily pain doth but purge the body only: in so much that the pain not only purgeth not the soul/ but maketh yt more foul/ except that there be kind learning by/ to purge the soul: so that the more a man beteth his son/ the worse he is/ except he teach him lovingly and show him kindness besides/ partly to keep him from desperation and partly that he fall not in to hate of his father and of his commandment thereto/ and think that his father is a tyrant and his law but tyranny₊  
Master More feeleth with his good endenoure and inspiration to gether/ that a man may haue the best faith coupled with the worst life and with consenting to sin. And I feel that it is impossible to believe truly except a man repent/ and that yt is impossible to trust in the mercy that is in christ or to feel it but that a man must immediately love god and his commandments/ and therfore disagree and disconsent unto the flesh and be at bait therwith and fight against it. And I feel that every soul that loveth the law and hateth his flesh and believeth in christes blood/ hath his sins which he committed and pain which he desarued in hatynge the law and consenting unto his flesh/ forgiven him/ by that faith. And I feel that the frailty of the flesh against which a believing soul fighteth to subdue yt/ is also forgiven and not reckoned or imputed for sin all the time of our curing: as a kind father and mother rekene not or impute the impossibite of their young children to consent unto their law/ and as when the children be off age and consent/ then they reckon not ner impute the impossibilite of the flesh to follow it immediately/ but take al a worth and love them no less/ but rather mdare tenderly then their old and perfect children that do their commandments/ so long as they go to school and learn such things as their fathers& mothers set thē to₊  
And I believe that every soul that repenteth/ believeth and loveth the law/ is thorough that faith a membre of christes church and pure without spot or wrinkle/ as paul affirmeth. Eph. v And yt is an article of my belief that chrystes 
Ephe. 5.  elect church is holy and pure with out sin and every membir of the same/ thorough faith in christ. and that they be in the full favour of god And I feel that the uncleanness off the soul is but the consent unto sin and unto the flesh. And therfore I feel that every soul that believeth and consenteth unto the lawe and here in this life hateth his flesh and the lusts therof and doth his best to drive sin out of his flesh and for hate of the sin gladly departeth from his flesh/ when he is dead( and the lusts of the flesh slain with death) needeth not as it were bodily tormentynge to be purged of that whereof he is quiter all redy. And therfore if ought remain/ it is but to be taught and not to be beaten. And I feel that every soul th●● beareth fruit in christ 
joan. 15  shalbe purged of the father to bear more fruit day by day/ as it is written john. xv. not in the popis purgatory where no man telith it/ but here in this life such fruit as is vn to his neighbours profit/ so that he which hath his hope in christ purgeth himself here/ as Christ is pure. 1. john iij. and that ever yet the blood of Ihesus only 
1. joan. 3.  doth purge us of all your sins for the imparfectenesse of our works. And I feel that the forgiveness of sins is to remit mercifully the pain that I haue deserved. And I do believe that the pain that I here suffer in my 
pain of sin  flesh/ is to keep the body under and to serve my neighbour and not to make satisfaction vn to god for the fore synnes₊  
And therfore when the pope describeth god after his covetous complexion/ and when Master 
The popes leaven  More felith by inspiration and captiuattinge his wits vn to the pope/ that god forgiveth the everlasting pain and will yet punish me a 
purgatory  thousand yeres in the popis purgatory/ the levem sauereth nor in my mouth. I understand my fathers words as they sound and after the most merciful maner and not after the popes leaven& M. Mores captiuinge his wits/ to believe the every poets fabell is a true story. There is no father here that punisheth his son to purge him/ when he is purged all redy and hath utterly forsaken sin and evil and hath submitted himself vn to his fathers doctrine. For to punish a man that hath forsaken sin of his awne accord/ is not to purge him/ but to satisfy the lust of a tyrant. Nether ought it to be called purgatory/ but a jail of tormentynge and a satisfactory. And when the pope saith it is done to satisfy the rightewesnesse is a judge. I say we that believe haue no judge of him/ but a father/ nether shall we come in to iudgement as Christ hath promised us/ but are received under grace mercy and forgiveness. show the pope a little money and god is so merciful that there is no 
☞  purgatory. And why is not the fire out as well/ if I offer for me the blood of christ? If Christ hath deserved al for me/ who gave the pope might to keep parte of his deservings from me& to by and sell Christes merites and to make merchandise over us with feigned words. And thus as. M. More feeleth that the pope is holy church/ I feel that he is antichrist. And as my feeling can be no proffe to him/ no more can his with all his captiuatinge his wits to believe phantasyes be vn to me. wherefore if he haue no neither probacion to prove that the pope is holy church/ then that his heart so agreeth unto his learning/ he ought of no right to compel with sword vn to his sect. How be it there are ever .ij. maner people that will cleave unto god a fleshli/& a spiritual. The spiritual which be of god shal hear gods word& the children of the truth shall consent vn to the truth. And contrary/ the fleshly and children of falsehood and of the level whose hearts be full of lies/ shall naturally consent vn to lies( as young children though they haue eat themselves as good as dead with fri●te/ yet will not ner can believe him that telleth them that such fruit is nought: but him the praiseth them will they hear and eat themselves stark dead/ because their hearts befull of lies& they judge all things as they appear vn to the eyes) And the fleshly minded/ as soon as he believeth of god as much as the level doth/ he hath enough/ and goeth to& serveth god with bodily service as he before served his idols/ and after his awne imagination& not in the spirit/ in loving his laws& believing his promises or longynge for thē: no if he might ever live in the flesh he wolde never desire them. And god must do for him again/ not what god hath promised/ but what he lusteth. And his brother that serveth god in the spirit according to gods word/ him will the carnal beest persecute. So that he which will godly live must suffer persecution unto the worlds end/ according vn to the doctrine of christ& of his apostles& acordyng vn to the ensamples that are gone before.  
And finally I haue better reasons for my feeling that the pope is antichrist thē M. More hath for his endeuorynge himself& captiuinge his wits that he is the true church. For the church that was the true mesinger of god/ hath ever shewed a sign& a bage therof/ either a present miracle or authentic scripture/ in so much that Moses when he was sent/ asked how shall they believe me and god gave him a sign/ as ever before& sens. Nether was there any other cause of the writing of the new and last and everlasting testament/ thē that when miracles ceased/ we might haue wherewith to defend ourselves against false doctrine and heresies. Whych we could not do/ if we were bound to believe that were no where written. And again/ if the pope could not err in his doctrine/ he could not sin of purpose and profession/ abominably and openly above the turkes and all the heathen that ever were/ and defend it so malyciouslye as he hath .viij. hundred yeres long and will not be reformed/ and maketh them his saints& his defenders that sin as he doth. He persecuteth as the carnal church ever did. when the scripture is away/ he proveth his doctrine with the scripture and as soon as the scripture cometh to light he runneth away unto his sophistry and unto his sword. we se also by stories how your confession/ penance and pardons ar up come and whence your purgatory is sprung. And your falsehood in the sacramentes we se by open scripture. And all your works we rebuk with the scripture and therewith prove that the false belief that ye couple to them/ may not grind with the true faith that is in our saviour Iesus.  

ij.  
IN the end of the second chapter he bringeth in Euticus that fell out at a window acts. xx. whom saith he. s. Paulis merites did recover. 
Euticus  verily paul durst not so say/ but that Christes merites did it. Peter saith acts. iij. ye men of Israel why gaze ye and stare upon 
acts. 3  us/ as though we by our power and godliness had made this man go. nay/ the name of Iesus and faith that is in him/ hath given him strength and made him sound: And even here/ it was the name of Iesus thorough paules faith that did that miracle and not Paules merites/ though he were never so holy.   

iij.  
IN the .iij. chapter he saith that bilneyes iudges which he yet nameth not for fear of sclaunderynge them/ were indifferent. nay/ they that take rewards be not indifferent. For 
Iudg●●  rewards and gifts blind the eyes of the seeing and pervert the words of the righteous duty. xvij. Now all that be shoren take great 
Deu. 17.  rewards to defend pilgremages/ purgatory and praying vn to sayntes: even the third parte I trow of all christendom. For all they haue they haue received in the name of purgatory& of saints/ and on that fundacion be all their bisshoprikes/ albeyes/ coleges& cathedral churches bylte. If they shalbe indifferent iudges/ they must be made servants and do saruice as their duty is. And when they haue done a quarters saruice▪ thē give them wages as right is/ unto every man that laboureth in christes harvest a sufficient living and no more/ and that in the name of his labour and not of sayntes and so forth. And then they shalbe more indifferent iudges/ when there cometh no vantage to judge more on one side then a nother.   

iiij.  
IN the end of ◇ fourth he saith the man took an oath secretly and was dismissed with secret penance. O hypocrites/ why dare ye not do it openly?   

v.  
IN the .v. the mesinger asketh him whether he were present. And he denieth and saith ever he heard say. Alas sir whi take you bribes to defend that you know not/ why suffer you not them that were present and to whom the matter pertaineth/ to lie for themselves?  
Then he iesteth out the matter with wilken and simken/ as he doth hun and every thing/ because men should not consider their falsehood earnestly. wherein be hold his sotle conveyaunce. He asketh what if simken would haue sworn that he saw men make those prints. Where unto Master More answereth under the name of/ quod he/ that he would swear/ that besides the loss of the wager/ he had lost his honesty& his soul thereto. behold this mannes gravite/ how could you that do when the case is possible. you should haue put him to his proves and bid him bring record.  
Then saith he the church receiveth no man convict of heresy vn to mercy/ but of mercy receiveth 
☞  him to open shane. Of such mercy/ god give them plenty that are so merciful.  
Then he sheweth how merciful they were to receive the man to penance that abode still in perjury and deadly sin. O shameless hypocrites how can ye receive in to the congregation of christ an open obstinat sinner that repenteth not/ when ye are commanded of christ to cast all such out? And again of scribes and phareses/ by what ensample of christ and of his doctrine can ye put a man that repenteth vn to open shane and to that thing where by ever after he is had in derision among his brethren of whom he ought to be loved and not mocked. ye might enjoin honest things/ to tame his flesh/ as prayer and fasting and not that which should be to him shane ever after and such as ye yourselves would not doo₊ ☜   

vij.  
IN the .vij. chapter he maketh much to do 
swerynge.  about sweringe and that for a sotle purpose. notwithstanding/ the truth is/ that no judge ought to make a man swear against his will for many inconuenientes. If a man receive an office he that putteth him in the room ought to charge him to do it truly and may& haply ought to take an oath of him. If a man offer himself to bear witness/ the judge may and of some haply ought to take an oath of them: but to compel a man to bear witness ought he not. And Morouer if a judge put a man to an oath that he shall answer vn to all that he shalbe demanded off/ he ought to refuse. How be it if he haue sworn/ and thē the wicked judge axe him of things hurtful vn to his neighbour and against the love that is in christ/ then he must repent that he hath sworn/ but not sin again and to fulfil his oath. For it is against gods commandment/ that a man should hurt his neighbour that hath not deserved it₊   

viij.  
VN to church/ prest/ charity/ grace/ confession and penance is answered him in the beginning of the book. And when he saith Tindale was confederatt with Luther that is not trueth₊   

ix.  
THen his .ix. chapter is there nothing more foolish. For if he would haue any wise man to believe that my translation would destroy the mass any other wise then the latin or greek text/ he should haue alleged the place and howe₊   

xj.  
IN the .xj. chapter Master More will not defend the living of our spiritualtie/ because it is so open that he can not. And as little should he be able to defend their lies/ iff the light were abroad that men might se. And as he cannot deny them abominable/ so can he not deny them obstinat and indurat therein/ for they haue been oft rekuked with gods word/ but in vain. And of such the text is plain that they can not vnderstonde the scripture. And yet M. More will receive rewards to dispute against the heresies of some such as be cast out of Christes church by such holy patriarkes/ whose liuenges he him self can not praise. As holy Iudas/ though the prelates of his church that is the pharisees 
Iudas.  were never so abominable/ yet because. Christes doctrine was condemned of them as of gods church that could not err/ and all that believed on him excomunicat/ he was bold to say. Quid vultis mihi dare et ego tradam eum vobis? That is/ what will you give me and I will deliver him vn to you?   

xij.  
IN the .xij. he hath one conclusion/ that the 
prayers of an evil priest profit not.  prayers of an evel priest profit not. which though be true/ yet the contrary is believed among a great meinie/ in all quarters of englonde/ so blind be the people and wot not what prayer meaneth. I haue heard men of no small reputation say yer this in great audience/ that it maketh no matter whether the prest were good or bad so he took money to pray as they scalden pray with out/ for he could not hurt the prayer were he never so naughty.  
And when he saith that the evil priest hurteth us not so much with his living/ as he profiteth us with ministrynge the sacramentes. O worldly wisdom/ if a man led me thorough a ieoperdous place by day/ he can not hurt me so greatly as by night. The turk saith that murder/ theft/ extortion/ oppression/ and adultery be sin. But when he leadith me by the darkness of sacramentes with out signification/ I can not but catch harm and put mi trust and confidence in that which is nether god ner his word. As for an ensample/ what trust put the people in anoylynge& how cry they for it/ with no neither knowledge then that the oil saveth them/ vn to their damnation and denying of Christes blood?  
And when he saith the priest offereth or sacrificeth Christes body. I answer/ Christ was 
Sacrifice  offered once for all as it is to se in the epistle to the hebrews. As the prest slayeth Christ/ breaketh 
Hebr. 10.  his body and shedith his blood/ so he sacrificeth him and offereth him. Now the priest slayeth him not actually ner breaketh his body actualy ner shedith his blood actually nether scorgeth him and so forth/ thorough out al his passion: but representeth his sleinge/ his body breaking and bloudshedynge for my sins and all the rest of his passion and playeth it before mine eyes only. Which signification of the mass/ because the people vnderstonde not/ therfore they receive no forgiveness of their sins thereby/ and thereto can not but catch hurt in their souls/ thorough a false faith as it well appeareth/ how every man cometh thereto for a sundry imagination/ all ignorant of the true way.  
Let no man beguile you with his juggling sophistry. our offering of Christ is to believe in him/ and to come with a repenting heart vn to the remembrance of his passion and to desire god the father for the breaking of Christes body on the cross and shedding of his blood and for his death and all his passions/ to be merciful vn to us and to forgive us according unto his testament and promise. And sow receive forgiveness of our sins. And other offering or sacrifisinge of Christ is there now none. walk in the open light and feeling& let not yourselves be lead with juggling words as mules and asses in which there is none vnderstondinge₊  
M. Deacons were had in price in the old 
More Deacons. Tindale  time T. For the deacons then took the care of all the poor and sofered none to go a begging/ but provided a living for every one of them. Where now they that should be deacons make themselves priests and rob the poor of lands/ rents/ offerings and all that was given them/ devouring all themselves and the poor dienge for hongre.  
M. priests be despised because of the multitude. T. if there were but one in the world as men 
More. Hreestes. Tindale More. Tindale  say of the fenix/ yet if he lived abominably/ he could not but be dispised₊  
M. a man may haue a good faith coupled with all maner sin. T. a good faith putteth away al sin/ how then can alway sin dwell with a good faith? I dare say/ that Master 
1. Ioau. 4.  More durst affirm/ that a man might love god and hate his neighbour both at tonce/ and yet S. john in his epistle will say that he saith vntrulye. But Master More meaneth of the best faith that ever he felt. By all lyklyhod he knoweth of no neither but such as may grind with all wickedness/ neither in himself ner in his prelates. wherefore in as much as their faith may stand with all that Christ hateth/ I am sure he looketh but for small thanges of god for his defendynge of them. And therfore he playeth transversely to take his reward here of our holy patriarkes.  
M. few durst be priests in the old time. T. 
More. Tindale  then they knew the charge and feared god. But now they know the vantage& dread him not.  
M. if the laws of the church were executed which tyndale and Luther would haue burnt/ it 
More Tindale  wolde be better. T. iff the testament of our saviour might be known for blind wretches& covetous tyrants/ it would writ the law of god in all mens hearts that believed it/ and thē should men naturally and with out compulsion keep all honesty. And again/ though the popis law could help/ is not yet no law as good as a lawe vnexcuted?   

xiij.  
IN the .xiij. he rageth and fareth exceadynge 
priests may haue wives.  foul with himself. There he biteth/ sucketh/ gnaweth/ towseth/ and mowseth tindale. There he weeneth that he hath won his spores and that it is not possible to answer him. And yet there/ because he there most standeth in his awne conseyte/ I doubt not vn to them that be learned in christ to prove him most ignorant of all and clean with out understanding of godly things. And I say yet/ that as no woman ought to rule a mans office/ where a man is present/ by the ordir of nature/& as a young man ought not to be chosen/ to minister in the church/ where an old meet for the room may be had/ by the ordir of nature/ even so it was Pauls meaning/ to prefer the married before the vn married / for the inconuenientes that might chance by the reason of unchastity/ which inconuenientes Mastre More might se with sorrow of heart( it he had as great love to Christ as to other things) to happen daily vn to the shane of Christes doctrine/ among priests/ freres and monks/ partly with open whores/ partly with their so domitrie whereof they cast each other in the teeth daily in every abbey/ for the least displeasure/ the one doth to a neither. M. More might se what occasions of unchastity begeuen vn to the curates every where by the reason of their office and daily conversation with the married.  
And when he saith never man could find that exposition till now/ there he saith untrue. For. S. Hierom him self saith that he knew them that so expounded the text/ and rebuked 
s. jerome.  them of Rome because they would not admit in to the clargye them that had had two wives/ the one before baptism and the other after saying: if a man had killed .xx. men before his baptym/ they would not haue forboden him/ and why then should that which is no sin at all be a let vn to him. But that god of Rome would not hear him. For satan began then to work his mysteries of wickedness.  
And when he saith/ he that hath .x. wives hath one wife. I say that one is taken by the use of speaking for one only. As when I say/ I am content to give the one/ meaning one only. And unto him that hath no help/ is there one help/ to look for no help/ where one help is taken for one only/ and many places else.  
And when master More saith/ he that hath had .ij. wives one after a neither may not be priest/ and that if a priests wife die he may not haue a neither if need be/ or that if he were made priest having no wife/ he might not after mary iff he burnt/ I desire a reason of him. yf he say/ it hath been so the use: then say I an hore is better then a wife/ for that hath been the use of our holy father many hundred yeres. But I affirm vn to Master More the contrary. And I say first with paul/ that the kingdom of god is not meate and drink/ and by the same 
Rom. 14.  reason nether husband or wife/ but the keeping of the commandments and to love every man his neighbour as himself. And therfore as meate and drink ware ordained for mans necessity/ and as a man may eat& drink at all needs in all degrees/ so far as it letteth him not to keep the commandments and to love his neighbour as himself: even so was the wife created for the mans necessity/ and therfore may a man use hir at all his need in all degrees/ as far as she letteth him not to keep gods law which is no thing else by Paules learning/ then that a man love his neighbour as himself. Now I desire a reason of master Mores doctrine/ what doth my second wife or my third hinder me to love my neighbour as mi selfe and to do him service against I come to be priest? What let is your second wife to you to serve our holy father the pope more then your first would haue been? And in like maner if my first wife die/ when I am priest/ why may I not love my neighbour and do him as good service with the second as with the first? And again/ if I be made prest having no wife and after burn/& therfore mary/ why may I not love my neighbour and serve him with that wife/ as well as he the brought a wife with him?  
It was not for nought that paul prophesied that some should depart from the faith/ and 
1. Timo 4  attend unto disceueable spirites and deuelysh doctrine forbiddynge to mary and to eat meats which god hath created to be received with thankes of them that know the trouth/ to bye dyspensacyons to use lawful meet and unlawful wyves₊  
If I axe Master More whi he that hath the second wit or hath had .ii. wives may not be a prest/ or whi if a priests first wife die/ he may not mary the second/ he will answer because 
Apparent godliness whi the prest may not haue the second wife  the prest must represent the mysteries or secret properties and union of christ the only husband of his only wife the crurch or congregation that believeth in him only. That is/ as I haue in other places said/ the scripture describeth us in matrimony the mysteries and secret benefits which God the father hath hid in christ for all thē that be chosen and ordained to believe& 
Christes benefits towards us are figured by matrimony.  put their trustes in him to be saved. As when a man taketh a wife he giveth hir himself/ his honour/ his riches and all that he hath and maketh her of equal degree vn to himself: if he be king and she before a beggars daughter/ yet she is not the less queen and in honour a boue all other/ if he be emperor she is empresse and honoured of men as the emperor and partetaket of all. even so yf a man repent and come& believe in christ to be saved from the damnation of the sin of which he repenteth/ christ is his awne good immediately: christes death/ pain/ prayer/ passion/ fasting and all his merites are for that mans sins a full satisfaction and a sacrifice of might and power to absolve him a pena et a culpa: christes enheretaunce/ his love and favour that he hath with god his father are that mans by and by/ and the man by that marriage is pure as christ and clean with out sin/ and honourable/ glorious/ well beloved and in favour thorough the grace of that marriage. And because that the prest must represent us this signification/ is the cause whi a priest may not haue the second wife say they which popish reason hath disceaued many wise/ as who can be but disceaued in some thing/ if he receive all his doctrine by the authority of his elders/ except he haue an occasion as we haue to run to Moses and the prophetes and there hear and se with our awne eyes and believe no longer by the reason of our forefathers/ when we se them so shamefully begild themselves and to beguile us in a thousand things which the turkes se₊  
Now to our purpose/ iff this doctrine be true/ then must every priest haue a wife or haue had a wife. For he that never had wife can not represent us this. And again he that hath an hore or a nother mans wife/ hath lost this propirte and therfore ought to be put down.  
And again/ the second marriage then of no man is or can be a sacrament by that doctrine. And yet I will describe you the marriage off christ as well by his marriage that hath had .ix. wives and hath now the tenth/ as by his that hath now the firste₊  
O will they say/ his wife was no virgin or he when they were married. Sir the significacyon standeth not in the virginity but in the actual wedlock. we were no virgens when we came to christ but comen hores believing in a thousand idols  
And in the second marriage or tenth and ye will/ the man hath but one wife and all his is hers/ and his other wives be in a land where is no husband or wife. I say therfore with Paul that this is deuellish doctrine and hath a similitude of godliness with it but the power is a way. The mist of it blindeth the eyes of the simplo and begyleth them/ that they can not se a thousand abominations wrought under the clock.  
And therfore I say still/ that the apostles meaning was that he should haue a wife/ if haply his age were not the greater/ and that by one wife he excludeth them that had two and them that were defamed with other save their awne wives/ and wolde haue them to be such as were known of virtuous living/ for to do reverence and honour vn to the doctrine of christ. As it appeareth by the widows which he excludeth before .lx. yeres for fear of unchastity 
widows  and admitteth yet none of that age except she were well known of chast/ honest and godly behauoure/ and that to honour gods word with all/ than which the pope hath nothing more vile. And when Master More to mock/ bringeth forth the text of the widow/ that she must be the wife of one man. I answer for all his iestyuge/ that Paul excludeth not hir that had x. husbands one after a neither/ but hir that had ij. husbands attonce. And when More laugheth at it/ as though it had never been the guise. I would to god for his mercy that it were not the guise this day/ and then I am sure his wrath would not be so great as it is. Paul meaneth only that he would haue no defamed woman chosen widow for dishonourynge the word of god and the congregation of Christ/ and therfore excludeth comen women and such as were defamed besides their husbands and haply the divorced thereto. And that I prove by the same doctrine of paul/ that the kingdom of god is no such business but the keeping of gods commandements only and to love one a neither. Now look on the thing and on the office of the widow. It was but to wait on the sick and poor people and to wash strangers feet. Now the widows of .x. husbands must haue be found of the cost of the congregation/ iff they were destitute of friends/ as all other poor were/ though in time passed they haue been defamed persons.  
But under .lx. would Paul let none minister for fear of occasions of unchastity/ and thereto none but such as were well known of honest living and of good report. Now in as much as the wedow of .x. husbands must be found of the comen cost at hir need/ what uncleanness is in hir by the reason of hir second husband/ that she is not good enough to be a servant vn to the poor people/ to dress their meate/ to wash their clothes/ to make their beds and so forth and to wash strangers feet/ that came out of one congregation vn to a neither a bout business/ and to do all maner service of love vn to her poor brethren and sisters. To haue had the second husband is no shane among the heathen: it is no shane among the christen for when the husband is dead/ the wife is fre to mary to whom she will in the lord/ and by as good reason the husband/ and of right who more fre then the priest? And therfore they shane not our doctrine ner our congregation/ ner dishonour god among the heathen or weak Christen. Now when we haue a plain rule that he which loveth his neighbour as himself keepeth all the laws of god/ let him tell me for 
Roma. 13.  what cause of love toward his neighbour/ a widow of two lawful husbands may not do service vn to the poor people₊  
Why may not a widow of .l. do service vn to the poor? paul which knitteth no snares ner leadeth us blind ner teacheth us with out a reason giving of his doctrine/ answereth/ for fear of occasions of evil/ lest she be tempted or tempt other: And then if she be taken in misdoenge/ the doctrine of Christ be evil spoken of thereto and the weak offended.  
And when Master More mocheth with my reason that I wolde haue every priest to haue a wife because few men can live chased/ I answer/ that if he loved the honour of Christ and his neighbour as he doth his awne covetousness/ he should find that a good argument. Paul maketh the same and much more sclenderly then I after your sophistry. For he disputeth thus/ some young widows do dishonest the congregation of christ and his doctrine/ therfore shall no young wedow at all minister in the comune service therof: But shall all be married and bear children and serve their husbands. And it is a far less rebuk to the doctrine of Christ and his congregation/ that a woman should do amiss/ then the bishop or priest. I am not so mad/ to think that there could no prest at all live chased. Nether am I so foolish to think that there be not as many women that could live chast at .l. as {pre}stes as .xxiiij. And yet though of a thousand widows of .l. year old ix. hundred .xc. and .ix. could live chast/ Paul because he knoweth not that one/ will let none at all minister in the comen service among occasion of unchastity. Christes apostles considered all infirmities and all that might hindre the doctrine of christ/ and therfore did their beste to prevent all occasions. Wherfore as fish is no better then flesh/ ner flesh better then fish in the kingdom of Christ/ even so virginity wedlock and wedowed are none better then other to be saved by in their awne nature or to please good with all/ but with whatsoever I may best serve my brethren/ that is ever best acordinge vn to the time and fashion of the world. In persecution it is good for every man to live chast can he/ and namely for the preacher. In peace when a man may live quietly and abide in one place/ a wife is a sure thing to cut of occasions₊  
Then he would make it seem that priests wives 
More. ☜ Tindale  were the occasions of heresies in almanye. nay/ they fell first to heresies and then took wives/ as ye fell first to the popis holy doctrine and then took whores.  
M. the church bindeth no man to chastity. T. 
More. Tindale  of a truth/ for it giveth licence to who soever will/ to keep hores/ and permitteth to abuse mens wives and sofereth sodomitry/ and doth but only forbid matrimonie₊  
And when he saith/ chastity was almost received by general custom/ before the law 
three lye● at once  was made: one lie. And good fathers did but give their aduise thereto: a nother lie. And it was ratified and received with the consent of all christendom: the third lie.  
They did well to choose a poet to be their defender. First it was attempted in general counsel and resisted by holy fathers which yet themselves were never married/ saying that men might not knit a snare for their weak brethren/ against the doctrine of Christ and his apostles. Nether could it be brought to pass/ until the pope had got the emproures sword out of his hand. The greeks which were the one half of christendom then I suppose/ would never admit it.  
Now godly love would never suffer them to consent that we should be bound vn to that burden which they themselves could not bear as M. More in a neither place affermith that they did. And again/ we haue manifest stories that it was brought in with violence of sword and that all the priests of germany were compelled to put away their wives. And we find that wheresoever the pope reigneth/ he came in with disceauinge the king of the contre and thē with his sword compelled the rest. The pope came but now late in to wales to reign/ there over the bishops and priests/ and that with the sword of the king of Englonde₊  
And yet though all the clergy of christendom had granted it/ all the church had not made it ner yet the tenth parte of the church. The lay people be as well of the church as the priests. Nether can all the priests in the world of right make any lawe wherein their parte lieth with out their consent. Now it pertaineth vn to the comen people and most of all vn to the weakest/ that their priests be endowed with all virtue and honesty. And the chastity of his wife/ daughter and servant pertaineth vn to every particular man/ which we se by experience defiled daily/ by the unchaste chastity of the spiritualtye₊  
Wherfore if the parishes or any one parish/ after they had sene the experience what inconuenientes come of their chastity/ would haue no curat except he had a wife to cut of occasions/ as Paul when he had sene that proffe/ would haue no young widows minister/ who save a tyrant/ should be against them?  
Morouer the general counsels of the spiriritualtye 
general counsel  ar of no neither maner sens the pope was a god then the general parliaments of the temperaltie. Where no man dare say his mind freely and liberally for fear of some one and of his flaterars.  
And look in what captivity the parliaments 
Parliament.  be under the priuatt counsels of kings/ so are the general counsels under the pope and his cardenales. And this is the maner of both. Some one two or there wily foxes that haue all other in subieccion/ as ye haue sene in my lord cardinal/ imagine/ not what ought to be/ but what they lust to haue& conceive in their awne brains and go with child/ some time a year .ij. iij. iiij. v. vj. or .vij. and some time .xx. and a boue/ casting/ can vesynge and compasynge for the birth against oportunite: opening the matter privily under an oath a little and a little vn to certain secretaries whose parte is therein/ as they find men of actiuite and of courage/ prepared to sel soul and body for promotion.  
And the matter in the mean time is turmoiled and tossed among themselves: and persuacions and sotle reasons ar forged to blind the right way and to beguile mens wits. And whom they fear to haue aduersaries able to resist them/ for such means ar sought/ to bring them in vn to their party or to convey thē out of the way. And when oportunite is come/ they call a counsel or parliament under a contrary pretence. And a mass of the holy ghost/ whom they desire as far away as were possible/ is song and a goodly sermon is made/ to blere mens eyes with all. And then suddenly other men unprovided/ the matter is opened/ after the most sotle maner. And many are beguiled with sotle arguments and crafty persuasions. And they that hold hard against them ar called aside and reasoned with apart and handled after a fashion/ and partly enticed with fair promises and partly feared with cruel threatenynges/ and so some ar overcome with silver sylogismoses and other for fear of threateninges are dreuen unto silence/ And if any be found at the last/ that will not obey their falsehood and tyranny/ they rail on him and jest him out of countenance and call him opinatiue/ selfeminded and obstinat/ and bear him in hand that the devil is in him that he so cleueth vn to his awne wit/ though he speak no syllable then gods word/ and is asked whether he will be wiser then other men. And in the spiritualty they excomunicat him& make an heretic of him. And this to be true in the clargies chastity is as clear as the day by manifest chronicles/ in so much that the prelates of Rome/ were a brewenge it above an hundred yeres and I wot not how long longer/ yer they could bring it to pass/ and yet in vain till they had got the emproures sword to prove that it was most expedient so to be. And for what intent? to bring all under the pope/ and that the prelates of all lands might as the old 
why preestes may haue no wives.  maner was/ come and wait on the pope at Rome/ where he prepared them hores enough.  
And that his sworen prelates in every land/ might the more conveniently wait in kings courts/ to minister the comen wealth vn to the popis pleasure and profit. For had the clergy kept their wives/ they could never haue come vn to this above where they now be/ and to these pluralities/ unions and totquottes. For their is no lay man though he were never so evil disposed/ that could for his wife and children haue leisure to contrive such mischeue and to run from contre to contre/ to learn falsehood and so tilte/ as our spiritualty do/ which with out fear of god and shane of man/ keep whores wheresoever they come. And thus ye se that the clargies chastity pertaineth as much vn to the temporalte as vn to the spiritualte.  
And a nother is this/ no power among thē that profess the trouth/ may bind where god looseth/ save only where love and my neighbours necessity requireth it of me. Nether can any power now bind them to come/ but they may freely keep or break/ as the thing is hurtful or expedient. Nether can there be any bonde where love and necessity requireth the contrary. So that this law/ love thy neighbour/ to help him as thou wouldest be holp/ must interpret all mans laws.  
As if I had sworn young or vnwysely that I would live chased and all the world had bound me/ if afterward I burnt and could not overcome the passion/ I ought to mary.  
For I must condition my vow and show 
vows.  a cause of it thereto. I may not vow for the chastity itself as though it were sacrifice to please god in itself/ for that is the idolatry of he then. I must therfore vow to do my neighbour service( which in that case he may not require) or to give myself more quietly to prayer& study( which is not possible as long as I burn& the mind will not be quiet) or that I may the better keep the laws of god which if I burn I stand thorough my chastity in more indemnify to break and to hurt my neighbour and to shane the doctrine of christ. And in like maner/ If I had forsworen flesh& all the world had bound me/ yet if necessity require it of me/ to save my life or my health/ I ought to break it. And again though I had sworn chastity/ and the comen wealth or the necessity of a neither required the contrary/ I must break it. But on the one side/ of all that ever burnt in the popis chastity/ he never gave prest licence to take wife/ but to keep hores only. And on the other side/ all that vow any vow/ do it for the thing itself as though it were as I said service or sacrifice to god that had delight in the dede/ as young children haue in apple/ and that for that dede they shall haue an hier room in heaven thē their neighbours/ which is the idolatry of the heathen/ when he ought to bestow his vow upon his neighbour to bring him to heaven and not to envye him and to seek thereby an hier room not carynge whether his neighbour come thither or no And finally to burn and not to will use the natural remedy that god hath made/ is but to tempt god/ as in all other things. But and if god haue brought thee in to a straight and haue thereto taken the natural remedy from the/ then to resist and to cry vn to God for help and to suffer/ is a sign that thou lovest gods laws. And to love Gods law is to besure that thou art Gods child elect to mercy. For in all his children only/ he writeth that token  
And then he saith/ every man hath his choice whether he willbe priest or no. But what nets and snares doth antichrist lay for them? First his false doctrines/ where with theelders be gyled/ compel their children and sacrifice them/ 
The popes snares.  to burn in the popis chastity with no neither mind/ thē those old Idolaters sacrificed their children vn to the false god Moloch: so that they think/ by the merites of their childerns burning/ after the popes false doctrine/ to please god and to get heaven/ clean ignorant of the testament made in christes blood.  
Then what a multitude ar blinded and drawn in to the net/ with the bait of promotion/ honour/ dignity/ pleasures/ freedom and liberty to sin and to do al mischeue unpunished/ things which all evil that fear not god do desire?  
And what a number brought up ydely vn to .xx. and above/ then put their heeds in his halter/ because they haue no neither craft to get their livings& not because they can live chased.  
Also some live chast at .xxiiii. which same burn at .xxx. And that to be true daily experience teacheth and good natural causes therbe.  
And then look on the apostles learning& ordinance. when one or .ii. young widows had broken there chastity/ he would never after let any more be chosen of the same age. How cometh it then that the pope for so many hundred thousands that miscarry/ will nether break the ordinance or mitigat it/ or let any go back/ but if any burn/ sendeth them vn to the shane of christes doctrine and offending and hurt off his church and never vn to the lawful remedy of mariage₊  
And when Master More calleth it heresy/ to think that the married were as pleasant to god as the unmarried/ he is surely an heretic that thinketh the contrary. Christes kingdom is nether meat ner drink ner husband ner wife ner wedow ner virgin/ but the keeping off the commandments and serving of a mans neighbour louingely by the doctrine of S. paul. where not to eat helpeth me to keep the commandments better then to eat/ there yt is better not to eat then to eat. And where too eat helpeth me to keep the commandments and to do my duty vn to my neighbour/ there it is better to eat then not to eat. And in like case where to be with out a wife helpeth more to keep the commandments and to serve a mans neighbour/ there yt is better to be unmarried then married/ and where a wife helpeth too keep the commandments better then to bewith out/ there it is better to haue a wife then to be with out. That heart only which is ready to do or let undone all things for his neighbours 
☞  sake/ is a pleasant thing in the sight of god₊  
And when he will haue the priests to live chased/ for reverence off the sacramentes yt is deuellish doctrine having the similitude of godliness/ but the pith and mary is away. If he mean water/ oil salt and such like/ then is the wife with hir body and all hir uses in the laws of god/ incomparable purer and holier. If he mean the sacrament of christes body/ I answer/ that the hands defile not the man ner ought that goeth thorough the hands be they never so vnwashe/ by the testimony of christ/ and much 
Mat. 15.  less can they then defile christ.  
Morouer the prest twitcheth not christes natural body with his hands by yours awne doctrine/ ner saith it with his eyes/ ner breaketh yt with his fingers ner eateth it with his mouth ner chammeth yt with his teeth ner drinketh his blood with his lips/ for christ is impassable. But he that repenteth toward the law 
The sacrament of the altar and how it must be received  of god/ and at the sight of the sacrament or off the breaking/ feeling/ eating/ chamminge or drinking/ calleth to remembrance the death of christ/ his body breaking and bloudshedynge for our sins and all his passion/ the same cateth our sauioures body and drinketh his blood thorough faith only and receiveth forgiveness of all his sins thereby/ and other not. And all that haue not this doctrine of the sacrament come thereto in vain. And therfore there is no more cause that he which saith the mass should live chast then he that heareth it/ or he that ministereth the sacrament/ then he that receiveth it. It is to me great marvell that unlawful whore doom covetousness and extortion can not defile their hands/ as well as lawful matrimony 
☜  Cursed therfore be their deuellish doctrine with false apperinge godliness the fruit and power away/ out of the hearts of all christen men₊  
And when he bringeth the ensample of the heathen/ I praise him. For the heathen because they could not understand god spiritually/ to serve him in the spirit to believe in him and to love his laws/ therfore they turned his glory vn to an image and sarued him after their awne imagination with bodily service as the hole kingdom of the pope doth/ having less power to serve him in spirit than the turkes. For when the heathen made an image of the axes or fevers and sacrificed thereto/ they knew that the image was 
☞  not the fevers/ but under the similitude of the image/ they worsheped that power of god which plagued them with the fevers/ with bodily service/ as the pope doth above al the Idolaters that ever were in the world. As when we paint saint Micael weyenge the souls and steke 
S Micael weigheth the souls  up a candle to flatter him and to make him favourable vn to us/ and regard not the testament of christ ner the laws of god/ because we haue no power to believe ner to love the truth. And even so to refer virginity vn to the person of god/ to please him therwith is false sacrifice and heathenish idolatry. For the onely service of god is to believe in christ and to love the lawe. wherefore thou must refer thi wedlock/ thi virginity and all thi other deeds vn to the keeping of the lawe and serving thy neighbour only. And then when thou lokest with a loving heart/ on the law that saith break not wedlock/ keep no whore and so forth/ and findest thi body weak and thine office such that thou must haue conversation with mens wives/ daughters and servants/ then it is better to haue a wife then to bewith out. And again if thou se service to bedone that thou canst not so well do with a wife as with out/ then if thou haue power to be with out it is best so to be/ and in such like. And else the one is as good as the other and no difference. And to take a wife for pleasure/ is as good as to abstain for displeasure  
And when Mastre More saith no neither cause/ why it is not best that our spiritualtie were all gelded/ then for loss of merit in resisting/ besides that that imagination is plain idolatry/ I hold M. More begylde/ iff all we read of gelded men be true and the experience we se 
whether it were best that priests were gelded  in other bestes. For then the gelded lust in their flesh as much as the vngelded. which if be true/ then the gelded/ in that he taketh such great pain in gelding/ not to minysh his lusts but if lusts overcome him/ yet that he haue not were with to hurt his neighbour/ deserveth more then the vngelded. And thē it were best that we ate and drunk and made our flesh strong that we burned/ to deserve in resisting/ as some of your holy sayntes haue laid virgens in their beds/ to kindle their courage/ that they might 
☜  after quench their heat in cold water/ to deserve the merit of holy martyrs  
And when he saith/ the priests of the old law abstained from their wives when they served in the themple. Many things were forboden them/ to keep them in bonde and servile fear and for other purposes. And yet I trow he findeth it not in the text that they were forboden their wives. And when he imageneth so because zacharias/ when his course was out/ gatt him whom to his house I think it was better for him to go to his house/ then to sand for his house to him he was also old and his wife to. But and if they were forboden/ it was but for a time/ to give thē to prayer/ as we might do right well and as well as they. But I red that they were forboden to drink wine& strong drink/ 
Leuit. x.  when they ministered: of which oures power in with our measure  
M. More. christ lived chast and exhorteth vn 
More Tyndale.  to chastity. Tindale. we be not al of christes complexion/ nether exhorteth he to other chastity thē wedlock/ save at a time to serve our neighbours. Now the popis chastity is not to serve a mans neighbour/ but to run to riotte and to carry a way with him the living of the poor and of the true preacher/ even the tithes of .v. or .vi. parishes and to go and either dwell by a stues or to carry a stews with him/ or to corrupt other mennes wives  
Pannutius a man that never proved marriage 
panutius  is praised in the stories/ for resisting such doctrine with gods word in a general counsel before the pope was a god. And now M. More a man that hath proved it twice is magnified for defendynge it with sophistry. And again me seemeth that it is agreate over sight of M. More to think that christ though he were never married would not more accept the service of a married man that would more say trouth for him then they that abhor wedlock: in as much as the spiritualte accept his humble saruyce& reward his merites with so hye honour/ because he can better fain for them/ thē any of their unchaste/ I would say awne chast people/ though he be bigamus and past the grace of his neck verse.  
And finally/ if M. More look so much on the pleasure that is in marriage/ why setteth he not his eyes on the thankes giving for that pleasure and on the patience of other displeasures.   

xiiij  
M. Wicleffe was the occasion of the vttur 
M. More  subucrsion of the realm of Bohem/ both in faith and good living and of the loss of many a thousand lives T. the rule of their faith ar 
Tyndale.  christes promises/ and the rule of their living gods lawe. And as for loss of lives/ it is trouth that the pope slay I think an hundred thousand of them because of their faith and that they would no longer serve him. As he slay in englonde many a thousand/ and slay the true king and set up a false vn to the effusion of all the noble blood and murtherynge up of the cominaltie/ because he should be his defender.  
M. The constitution of the bishops is not that 
M. More  the scripture shall not be in english/ but that no man may translate it by his awne authority or read it/ until they had approved it. T. if no translation 
Tyndale  shalbe had until they give licence or till they approve it/ it shall never be had. And so it is al one in effect. to say there shal be none at all in english/ and to say/ till we admit it/ seeing they be so malicious that they will none admit/ but fain al the cauellacions they can/ to prove it were not expedient. So that if it be not had spite of their hearts it shal never be had And thereto/ they haue done their best to haue had it enacted by parliament/ that it should not be in english   

xv.  
HE iesteth out huns death with his poetry 
hun  where with he bylte vtopia. Many great lords came to baynardes castle( but all nameless) to examen the cause( as the credible prelates so well learned/ so holy and so indifferent which examined bilney and Arture/ be also all nameless) 
M. More Horsey Tyndale.   
M. Horsey took his pardon/ because yt is not good/ to refuse gods pardon and the kings. T. Gods pardon can no man haue except he knowledge himself a sinner. And even so he that receiveth the kings yeldelth himself guilty/ And morouer it is not possible that he which putteth his trust in god/ should for fear off the xii. men or of his iudges/ receive pardon for that he never was fautie vn to the dishonouringe of our saviour Iesus/ but would haue denied it rather vn to the deeth₊  
And thereto/ iff the matter were so clear as ye iest it out/ then I am sure the kings graces both courtesy and wisdom/ wolde have charged the iudges to haue examined the evidence laid against him diligently and so to haue quit him with more honesty then to give him pardon of that he never treaspased in/ and to haue rid the spiritualty out of hate and all suspyciō₊  
Then saith he hun was sore susspecte of 
hun  heresy and convict. And after he saith hun was an heretic in dede and in peril so to be proved. And thē how was he convict? I herde say/ 
☞  that he was first convict/ when he was dead end then they did wrong to burn him/ till they had spoken with him/ to wete wether he wolde abjure or no₊  
M. the bishop of london/ was wise/ virtuous and conynge. T. For all those .iii. yet 
M. More Tyndale doctor Colet  he would haue made the old dean Colet of paules an heretic/ fōr translatynge the Pater noster in english/ had not the bishop of canterbury holp the deane₊   

xvi. 
Old translation.   
The messenger asketh him/ if there be an old lawful translation before wicleffes/ how happeneth it that it is in so few mens hands/ seeing so many desire it? He answereth the printer dare not print it and then hang on a doubtful trial/ whether it were translated sens or before. For if it were translated sens/ it must be first approved.  
What may not Master More say by authority of his poetry? there is a lawful translation that noman knoweth which is as much as no lawful translation. Whi might not the bishops show which were that lawful translation and lat it be printed? nay if that might haue been obtained of them with large money it had be printed ye may besure long yer this. But sir answer me here vn to/ how happeneth that ye defendars translate not one yourselves/ to cease the murmoure of the people/ and put to your awne gloses/ to prevent heretics? ye would no doubt haue done it longesens/ if ye could haue made your gloses agree with the text in every place. And what can you say to this/ how that besides they haue done their best to disannul all translatynge by parliament/ they haue disputed before the kings grace/ that is it perelous and not meet and so concluded that it shal not be/ under a pretence of deferrynge it of certain yeres. where Master More was their special orator/ to fain lies for their purpose.  
M. nothing discorageth that clergy so much 
More Tindale.  as that they of the worst sort most calleth after it. T. it might well be/ phareses full of holiness long not after it/ but publicans that hongre after mercy might sore desire it. How be it/ it is in very dede a suspect thing and a great sign of an heretic to require it₊  
Then he iugleth with allegories. sir/ Moses delivered thē al that he had received of god and that in the mother tongue/ in which all that had the heart thereto studied& not the priests only as thou mayst se in the scripture. And the apostles kept nothing behide/ as paul testified acts. xx. how he had shewed thē all the counsel of god and had kept nought back should the lay people less hearken▪ unto the expositions of the prelates in doubtful places/ if the text were in their hands when they preached?  
M. the Iewes give great reverence unto the bible& we sit on it. T. the pope putteth it under his 
M. More Tindale  feet& treadeth on it/ in token that he is lord over it that it should serve him/& he not it. M. God hath ordained the ordinaries for chief physicians 
M. More Tindale  T. they be lawyers ordained of the pope/& can no more skill of the scripture than they the never saw it: ye and haue professed a contrary doctrine. They be right hangemē to murder whosoever desireth for that doctrine that god hath given to be the ordinary of our faith and living.  
And when he maketh so great difficult and hardness in paules pistles. I say/ it is impossible to understand either peter or paul or ought at al in the scripture/ for him that denieth the iustifienge of faith in christes blood. And again it is impossible to vnderstonde in the scripture more thē a turk for whosoever hath not the law of god written in his heart to fulfil it. Of which point and of true faith to/ I fear me that you are void and empte with all your spiritualtie/ whose defender ye haue taken upon you to be/ for to mock out the trouth for lucre and vauntage₊    

Master Mores fourth book.  
CHristes church hath the true 
M. More  doctrine all redy/ and the self same that. S. Paul would not give an angel audience vn to the contrary. T. but the popis church 
Tindale More.  will not hear that doctrine. M. confirmed with such a multitude ot miracles and so much blood of martyrs/& comen consent of al christendom. T. who shewed a miracle to confirm his {pre}achynge of ear 
Tindale  confession& pardons with like pedelery? or who  shed his blood for thē? I can show you many thousands that ye haue slain for preaching the contrary. And again grecia the one half of christendom consenteth not vn to thē/ which greeks if such things had come from the apostles should haue had thē ere ye M. the spiritualte be not so tender eared/ but that 
More Tindale  they may hear their sins rebuked. T. they consent not vn to the way of truth/ but sine of malice& of {pro}fession. And therfore as they haue no power to repent/ even so can they not but {per}secute both him that rebuketh thē& his doctrine to/ after the ensamples of the phareses& al tyrants that begōne before/ namely if that preacher twitch any ground whereby they should be reformed or by what means they maynetene their inisheue.  

ii. chapter  
M. A freres living that hath married a nun maketh 
M. More Tindale.  it easy to know that his doctrine is not good. T. the {pro}fession of either other is plain idolatry/& disceauinge of a mans soul& robbing him of his good/& taken upon thē ignorauntly thereto. wherefore when they become vn to the knowledge of the trouth/ they ought no longer therein to abide. but 
Pope  the popis forbiddinge matrimony& to eat of meats created of god for mannes use which is deuellish doctrine by paulis {pro}phesis/ his geuenge licence ●● hold whores/ his continual occupienge of princes in shedding of christen blood/ his robbing of the poor thorough out christendom of al that was given to maintain them/ his setting up in rome a stuees not of women only/ but of the male kind also against nature and a thousand abominations to gross for a turk/ are tokens good vnough that he is the right antichrist and his doctrine sprung of the devell.  
M. in penance martin saith there neadeth 
M. More Tindale  no contrition ner satisfaction. T. call it repentance and then it is contrition of itself. And as for mendesmakynge with worldly things/ that do to thi brother whom thou hast offended/& vn to god offer the repentance of thine heart and the satisfaction of christes blood.  
M. tyndale saith that the confessor vttureth 
M. More  the confessions of them that be rich. But yet we se that both rich and poor keep hores openly 
Tindale.  with out payenge penny. T. if they be very rich they be sofered/ because they may be good defenders of the spiritualtie/ and if they be very poor/ because they haue no money to pay or else they fine with one or other secretly  
M. upon that lie tindale bildeth the destruction 
M. More Tindale  of the sacrament of penance. T. sacrament is a sign signifienge what I should do or believe or both. As baptism is the sign of repentance signifienge that I must repent of evil and believe to be saved therefrom by the blood of christ. Now Sir in your penance describe us which is the sign and the outward sacrament& what is the thing that I must do or believe. and then we will enserth whether it may be a sacrament or no.  
M. tindale saith that confession is the worst invention that ever was. T. as ye fashion it mean 
More Tindale  I/& of that filthy priapish confession which 
ear confession destroyeth the benefit of Christes blood.  ye spew in the ear wherwithe ye exclude the forgiveness that is in christes blood for al that repent and believe therein/ and make the people believe that their sins be never forgiven until they be schryuen vn to the pressed/ and then for no neither cause save that they haue there  told thē and for the holy deeds to come which the confessor hath enjoined them more profitable oft times for himself then any man else 
More Tindale.   
M never man had grace to spy that before tyndale T. yes very many. For many nations never received it. And the greeks when they had proved it and saw the bawdry that followed of it/ put it down again. For which cause and to know al secrets and to lead the consciences captive/ the pope falsely maynteneth it. 
More Tindale Repentance   
M. what fruit would then come of penance T. of your iugglynge term penance I cannot affirm. But of repentance would come this fruit/ that noman that had it/ should sin willyngely/ but every man should continually fight against his flesh.  
M. He teacheth that the sacrament hath no virtue at all/ but the faith only. T. the faith of a 
More Tindale. sacrament  repenting soul in Christes blood doth justify only. And the sacrament standeth in as good stead as a lively preacher. And as the preacher belieth me not/ but my faith in the doctrine: even so the sign justifieth not/ but the faith in the promise which the sacrament signifieth and preacheth. And to preach is al the virtue of the sacrament. And where the sacramentes preach not/ there they haue no virtue at all. And sir we teach not as ye do/ to believe in the sacrament or in holy church/ but to believe the sacrament and holy church.  
M. He teacheth that faith sufficeth vn to 
More. faith Tindale  salvation with out good works. T. the scripture saith/ that as soon as a man repenteth of evel and believeth in Christes blood/ he obtaineth mercy immediately/ because he should love god and of that love do good works/& that he tarrieth not in sin still till he haue done god works/& then is first forgiven for his works sake/ as the pope beareth his in hand/ excluding the virtue of christes blood. For a man must be first reconciled vn to god by Christ and in gods favour/ yer his works can be good& pleasant in the sight of god. But we say not as some damnablye lie on us/ that we should do evil to be justified by faith/ as thou mayst se in the third of the romans how they said of the apostles for like preaching.  
M. He calleth it sacrilege to please god with 
More. works. Tindale  good works. T. to refer the work vn to the person of god to by out thy sin therwith/ is to make an idol of god or a creature. But if thou refer thy work vn to thy neighbours profit or taming of thine awne flesh/ thē thou pleasest god therwith.  
M. Item that a man can do no good work. T. it is false. But he saith a man can do no 
More. Tindale  good work till he believe that his sins be forgiven him in christ and till he love gods law and haue obtained grace to work with. And then saith he that we can not do our works so perfectly/ by the reason of our corrupt flesh but that there is some imperfectenesse therein/ as in the works of them that be not their crafts master. Whych is yet not reckoned/ because they do their good wills and be scolars and go to school to learn to do better₊  
M. Item that the good and rightewesse man 
More. sin Tindale  sinneth all way in doing well. T. in all his works there lacketh some what and is a fault until he do them with as great love vn to his neighbour as Christ did for him and as long as there is more resistance in his flesh then was in Christes/ or less hope in god: and then no lenger₊  
M. Item that no sin damneth a man save 
More. unbelief. Tindale  unbelief. T. whatsoever a man hath done/ if he repent and believe in christ/ it is him forgiven. And so it followeth that no sin damneth save there where there is no belief.  
M. Item that we haue no frewyll to do 
More. frewyll  ought therwith/ though the grace of god be joined thereto/ and that god doth all in us both good and bad and we do but suffer as wax 
Tindale  doth of the work man. T. first when he affermeth that we say/ our will is not fre to do good and to help to compel the membres/ when god hath given us grace to love his laws/ is false. But we say that we haue no frewyll to captivat our wits and understanding/ for to believe the pope in whatsoever he saith with out reason giving/ when we find in the scripture contrary testimony/ and se in him so great falsehood and deeds so abominable and thereto all the signs by which the scripture teacheth us to know antichrist.  
And we affirm that we haue no frewyll to 
we haue no frewyl to prevent grace and {pre}pare ourselves  prevent god& his grace& before grace prepare our selves thereto/ nether can we consent vn to god before grace become. For until god haue prevented us& powred the spirit of his grace in to our souls/ to love his laws/ and hath graven them in our hearts by the outward mynistracyon of his true preacher and in ward working off his spirit or by insperacion only/ we know not god as he is to be known ner feel the goodness or any sweetness in his law. How then can we consent thereto? Saith not the text/ that we can do no good while we be evil and they which seek glory and to climb in honour a boue their 
Mat. 12  brethren can not believe the truth/ and that hores thieves murtherars extorcionars and such like 
joan 5.  haue no parte in the kingdom of god and christ ner any feeling therof? And who shall take 
1. Cor. 6.  those diseases from thē? God only thorough his mercy/ for they can not put of that complexion of themselves/ until they be taught to believe and to feel that yt is damnable and to consent unto the contrary liuynge₊  
And unto the second part I answer/ that in respect of god we do but suffer only and receive 
joan. 19.  power to do all our deeds whether we do good or bad/ as christ answered Pilat/ that he could haue no power against him except it were given him from a boue and no more could Iudas nether. But in respect of the thing wherein or wherewith we work and sheade out again the power that we haue received/ we work actually. As the axe doth nothing in respect of the hand that heweth/ save receive: but in respect of the tre that is cut/ it worketh actually and poureth out again the power that it hath receaued₊  
M. Item that god is author of good& evil: 
More  as well of the evil will of Iudas in betrayenge christ/ as of the goodwill of christ in soferynge 
Tindale.  his passion. T. the power where with we do good and evil is of god and the will is of god. As the power which the murtherar ab useth and wherewith he killeth a man vnright wesly is off God and the will where with he willeth it. but the wickedness of his will and crokednesse or frowardness where with he slayeth vnrightwesly/ to avenge himself and to satisfy his awne lusts/ and the cause whi he knoweth not the law of god and consenteth not to it/ which law should haue informed his will and corrected the crokednesse therof and haue taught him to use his will and his power right/ is his blindnesses fault only and not gods. which blindness the devil hath poisoned him with  
M. Item matrimony is no sacrament. T. 
More matrimony Tindale  matrimony is a similitude of the kingdom of heaven/ as are many things mo/ like as it appeareth by christ in the gospel. But who institute it to be a sacrament? Or who at his marriage was taught the signification of it? Who was ever bound to receive yt in the name of a sacrament. I would to christes blood that ye would make a sacrament of yt vn to all men and women that be married and vn to all other/ and would at every marriage teach the people to know the benefit off christ thorough the similitude off matrimony. And I affirm that in the popis church there is no sacrament. For where no signification is/ there is no sacrament A sign is no sign vn to him that understandeth nought thereby: as a speech is no speech vn to him that understandeth it not. I would too christes passion that ye would let them be sacramentes which christ institute and ordained for sacramentes. And then if ye make of your awne brains, v. hundred thereto I wolde not be so greatly grieved/ though I would not give my consent unto so great a multitude/ partly for the bondage/ and specially lest we should in time to come/ the significations of them lost/ fall in to idolatry again and make holy works of them/ after the ensample off the blindness wherein we be now/ but I would haue the word ever lively preached out of the plain texte₊  
M. Item that all holy orders be but mennes 
More Orders Tindale  muencion. T. the office of an apostle/ bishop/ prest/ deacon/ and widow/ are of god: But as concerning the shauinge/ the oylenge and dyuersite of raiment and many degrees sens added thereto/ prove that they be not mens tradycions. But and ye will make sacramentes of the oylynge/ shaving/ sherynge/ and garments/ put their significations vn to them and let the kings grace compel them to keep them and I admit them for sacramentes/ and until that time I hold them for the false signs of ypocrites₊  
M. Item that every man and woman is a preit and may consecrat the body of christ. T. 
More Tindale consecrat  in bodily service if the officer appoynted be away/ every other person not only may/ but also is bound to help at need/ even so much as his neighbours dog. How much more thē ought men to assist one a neither in the health of their souls/ at all times of need? yf the man be away/ the woman may and is bound to baptize in time of need/ by the lawe of love/ which office pertaineth unto the prest only. yf she be lady over the greatest ordained by god/ that she may baptize/ why should she not haue power also over the less/ to minister the ceremonies which the pope hath added to/ as his oil/ his salt/ his spitell his candle and cresomcloth? And whi might she not pray all the prayers/ except that idol the pope be greater then the very god? yf women had brought a child to church and while the prest and other men tarried the child were in jeopardy/ might they not baptize him in the font/ if there were no neither water by? And if other water were by/ yet if that holp better one mite/ love requireth to baptize him therein. And then why might not women twitch all their other oil? If a woman learned in christ were dreuen vn to an Ile where christ was never preached/ might she not there preach and teach to minister the sacramentes and make officers? The case is possible/ show thē what should let that she might not? love thy neighbour as thyself doth compel. Nay/ she may not consecrat. whi? If the pope loved us as well as christ/ he would find no fault therewith/ though a woman at need ministered that sacrament yf yt be so necessary as ye make it. In bodily wealth/ he that would haue me one ace less then himself/ loveth me not as well as himself how much more ought we to love one another in things pertaining vn to the soul?  
M. Item that the host is no sacrifice. T. christ is no more killed. It is therfore the sacrament▪ 
More Sacrifice Tindale  sign and memorial of that sacrifice wherewith christ offered his body for our sins and commanded asking/ this do in the remembrance off me. we be not holp with any visible dede that the prest there doth/ save in that it putteth us in remembrance of christes death and passion for our sins. As the garments and strange holy gestures/ help us not/ but in that they put us in remembrance of things that Christ sofered for us in his passion. even so the shewenge breaking and eating of the host/ the shewenge and drinking of the cup of Christes blood/ and the words and the consecracion/ help us not a pin ner ar gods serves/ save only in that they steer op our repenting faith to call to mind the death and passion of christ for our sins And therfore to call it a sacrifice/ is but abused speech/ as when we 
An ensample.  call one that is new come home to breakfast& set a capon before him and say/ this is your welcome home/ meaning yet by that speech/ that it is but a sign of the love of mine heart which rejoiceth and is glad that he is come home saffe and sound. And even so is this but the memorial of the very sacrifice of christ once done for all. And if ye would no neither wise mean/ ye shall haue my good will to call it so still/ or iff ye can show me a reason of some other meaning. And therfore I would that it had been called( as it in dede is and as it was commanded to 
Christes memorial mass.  be) Christes memorial/ though that I doubt not but that it was called mass of this Ebrue word Misach/ which signifieth a perisiongenynge/ because that at every mass men gave every man a portion according vn to his power vn to the sustentation of the poor. which offering yet remaineth. But to a false use and profit of them that haue to much/ as all other things are perverted.  
finally it is the same thing that it was when Christ institute it/ at his last supper. If it were then the very sacrificinge of Christes body / and had that same virtue and power with it that his very passion after wrought/ whi was he sacrificed so cruelly on the morrow and not hold excused therwith/ seeing he was there verily sacrificed?  
M. Item that there remaineth bread and wine 
More. bread Tindale  in the sacrament. T. improve it. what is that that is broken and that the prest eateth with his teth/ air only? if a child were fed with no neither food he should wax haply as long as his father. where of then should his body/ his flesh and bones grow? where of should that come( with reverence I speak it) that he pisseth and soforth? all by miracle will they say. O what wonderful miracles must we fain to save antichristes doctrine/ I might with as good reason say that the host is nether round ner white/ But that as my mouth is disceaued in the taste of bread/ even so mine eyes ar in the sight of roundness and so is there nothing at all. which all are but the disputacions of men with corrupt minds without spirit to judge. never the later when the prest hath once rehearsed the testament of our saviour thereon. I look not on bread and wine/ but on the body of Christ broken and blood  shed for my sins/ and by that faith am I saved from the damnation of my sins. Nether come I to mass for any other purpose then to fett forgiveness for Christes deethes sake/ ner for any other purpose say I confiteor and knowledge my sins at the beginning of mass. And iff ye haue other doctrine teach us a reason& led us in light and we will follow. Christ saith john. 
Ioans. 6.  vj. it is the spirit that quikeneth/ the flesh profiteth nothing at all/ the words which I speak saith he/ ar spirit and life. That is/ the fleshly eating and drinking of Christes body and blood profit not/ as his carnal presens profited not/ by the reason of his presens only as ye se by Iudas and the phareses and the sowdiours that twiched him/ and how his bodily presens did let the disciples to vnderstonde spiritually. But to eat and drink in the spirit/ that is/ to hearken vn to his words and with a repenting heart to believe in his death/ bringeth us all that Christ can do for vs₊  
M. Item that the mass availeth no man but 
More. mass Tindale  the priest. T. if ye speak of the prayers/ his prayers help us as much as oures him. If ye speak of the sacrament/ it helpeth as many as be {pre}sent as much as him/ if moved thereby they believe in Christes death as well as he. If they be absent/ the sacrament profiteth them as much as a sermon made in the church helpeth them that be in the fields. And how profiteth it the souls of the dead tell me vn to whom it is no sign?  
If ye mean the carnal eating and drinking/ then it profiteth the prest only/ for he eateth and drinketh up all alone and giveth no man parte with him.  
M. Item that a man should not be howseled till he lay a dying. T. That is to shameless 
More. Tindale  a lie.  
M. Item that men and women should not spare to twitch it. T. a perelous case. why? because 
More. twitch Tindale  the pope hath not oiled them. nevertheless Christ hath annoynted them with his spirit& with his blood. But wot ye why? The pope thinketh if they should be to busy in handelynge it/ they would believe that there were bread/ and for the cause to strength their feythes/ he hath imagened little pretty thin manchetes that shynne thorough and seem more like to be made of paper or fine parchment then of wheten floure. about which was no small question in oxford of late dayes/ whether it were bread or none: some affirming that the floure with long lyenge in water was turned to starch& had lost his nature. M. Item that the sacrament should not be worspeped. 
More. worshepe. Tindale  T. It is the sacrament of Christes body& blood. And Christ calleth it the new& ever lasting testament in his blood& commanded that we should so do in the remembrance of him/ that his body was broken& his blood  shed for our sins. And paul commandeth thereby to show or preach the lords death. They say not pray to it/ nether put any faith therein. For I may not believe in the sacrament/ but I must believe the sacrament/ that it is a true sign and it true that is signified thereby( which is the only worshuppnge of the sacrament/ if ye give it other worshuppe ye plainly dishonour it) As I may not believe in Christes church/ but believe christes church/ that the doctrine which they preach of christ is true. If ye haue any other doctrine/ teach us a reason and led us in light/ and we will folow₊  
M. Item that a christen is not bound to keep any lawe made by man or any at all. T. 
More. Tindale  you say vntrulye: a Christen man is bound to obey tyranny if it be not against his faith ner the lawe of god/ until god deliver him therof. But he is no christen man that bindeth him to any thing save that which love and his neighbours necessity requireth of them.  
And when a law made/ is no longer profitable/ christen rulers ought to break it. But now adays when ancients haue gotten the simpell people under/ they compel them to serve their lusts and wily tyranny/ with out respect of any comen wealth. Whych wily tyranny/ because the truth rebuketh it/ is the cause why they persecute it/ lest the comen people seeing how good they should be and feeling how wicked they are/ should wythdraw their necks from their vnrightwesse yoke. As ye haue ensample in herod/ in the scribes and Phareses and in many other₊  
M. Item that there is no purgatory. T. believe 
More. purgatory. Tindale More souls sleep Tindale  in Christ and thou thou shalt shortly find purgatoryes enough/ as ye now make other feel.  
M. Item that all souls lie and sleep till domes day. T. and ye in putting them in heaven hell and purgatory/ destroy the arguments wherewith Christ and paul prove the resurrection. What god doth with them/ that shall we know when we come to them. The true faith putreth the resurrection which we be warned to lokefore every hour. The heathen philosophoures denying that/ did put that the souls did ever live. And the pope joineth the spiritual doctrine of christ and the fleshly doctrine of philosophers to gether/ things so contrary that they can not agree/ no more then the spirit and the flesh do in a Christen man. And because the fleshly minded wpe consenteth vn to hathen doctrine/ therfore he corrupteth the scripture to stablish it. Moses saith in duty/ the secret things pertain vn to the lord/ and the things that be 
Deu. 29.  opened pertain vn to us/ that we do all that is written in the book. Wherfore Sir if we loved the laws of god and would occupy ourselves to fulfil them/ and wolde on the other side be meek and let god alone with his secrets and suffer him to be wiser thē we/ we should make none article of the faith of this or that. And again/ if the souls be in heaven/ tell me whi they be not in as good case as the angels be? And thē what cause is there of the resurrection?  
M. Item no man shall pray to sayntes. T. 
More. Sayntes. Tindale More. Tindale  when ye speak with saints that be departed/ it is not evil to put them in remembrance to pray for you. M. whi do they not hear us? T if they love you so fervently and be so great with god/ whi certify they you not/ that they so do? M. so they do in that we feel our petitions granted. T. God saved the old Idolatres 
More Tindale  with worldly salvation and gave them their petitions/ which they yet asked of their idols/ as ye se thorough out al the old testament. God heareth the crows/ fowls/ beasts and worms of the earth/ as the text saith/ men and beasts doth god save/ which bestes yet pray not to god. The Iewes and turkes doth god save in this world and giveth them their worldly petitions. which yet worshepe not god/ as his godly nature is to be worsheped but after their awne imagination: not in the spirit with faith hope and love/ but with bodily service as the pope doth. As the popish serve. S. Appoline for the tothache and ar healed: even so the Iewes and turkes be healed and pray not to hir/ but serve god after a neither maner for the same disease. So that God doth save in this world all that keep the worldly laws worldly/ that is to wit/ outward in the body for bodily reward and not in the heart of love that springeth out of the mercy that God hath given us in christ which same/ though they be turkes/ if they break the worldly laws/ he rebuketh them/ as the ninivites and punisheth them diversly. And if they knowledge their sin and mend/ he healeth them again. But and if they harden and sin as beasts and will not amend/ he destroyeth them utterly/ as the sodomites. And yet all such haue no parte in the life to come  
But with his children in whose hearts he writeth the faith of his son Iesus& the love of his laws/ he goeth other wise to work▪ his laws is their will:& their petitions are his honour and their neighbours wealth: and that he will provide them of al things necessary vn to this life and govern them that their hearts be not overcome of evil. And he heareth them unto his honour and their everlasting salvation/ and purgeth them and teacheth them things whereof the popish and all they whose hearts the god of this world hath blinded to scrue god with works haue no fealynge. ☞  
And when he saith that the emperor and 
Images  that counsel which decreed that imeges for the abuse should be put out of the church/ were heretics/ it is much easier so to say than so to prove. understand there fore/ that images were not yet received in the church in the time of. S. Hierom/ at the least way generally/ whether in 
jerome  some one place or no I can not tell. For. s. jerome rehearseth of one Epiphanius a bishop in the contre of Cipirce and that the most perfect of al the bissopes of his time/ how that the said Epiphanius and the bissope of Ierusalen went to gether to bethel/ and by the way they entred in to a church for to pray and there found a veil hanging before the door and an image: painted thereon/ as it had been of christ or some saint. For the bishop was so moved ther with/ because saith Saint Hierom/ that it was contrary to the scripture/ that he cut it and counseled 
Epiphanius cut the image  to bury some dede therein and sent a nother cloth to hang in the stead. And aftirward when they ware crept in a little and little: there was no worshipping of them/ at the least way generally until the time of. S. Gregory.  
In so much that when Cirenus the bishop of Masilia offended with the supersticiousnesse of the people burnt them/ saint Gregory 
gregory Cirenus  wrote that he should not destroy the images/ but teach only that the people should not worshepe them. But when it was so far come that the people worsheped them with a false faith( as we now know no neither use) and were no longer memorials only/ then the bishops of grece and the emperor gathered them 
A council gathered in grecia did put down all images  to gether/ to provide a remedy against that misheue and conciuded that they should be put down for the abuse/ thinking it so most expedient/ having for them/ first the ensample of God whom a man may boldly follow/ which commanded in the beginning of all his precepts/ that there should be no image used to worshepe or pray before/ not for the image itself/ but for the weakness of his people: and having again before their eyes/ that the people were fallen vn to idolatry and imageseruinge by the reason of them.  
Now answer me/ by what reason canst thou make an heretic of him/ that concludeth nought against god/ but worketh with god and putteth that block out of the way/ where at his brother the price of christes blood stombleth and loseth his soul. They put not down the images for hate of god and of his saints/ no more then Ezechias broke the brazen serpent for 
Ezechias  envy of the great miracle that was wrought by it/ or in spite of god that commanded it to be kept for a memorial. But to keep the people in the true faith only. Now seeing we may be all with out images and to put them down is not against Gods commandment but with it/ namely if they be abused/ to the dishonour of god and hurt of our neighbours/ where is charity/ if thou which knowest the trouth and caused use thine image well/ wilt not yet forbear thine image and suffer it to be put out of the way/ for thy weak brothers sake whom thou sayst perish therthorow? ye and what thing maketh both the turk and the jew abhor our faith so much as our image service? But the pope was then glad to finde an occasion to pick a quarrel with the emperor/ to get the empire in to his awne hands which thing he brought to pass with the sword of france and claim so hye that euersens he hath put his awne authority in stede of gods word in every general counsel& hath concluded what him list/ as against al gods word and against al charity he condemned that blessed dede of that counsel and emperor  
M. they blaspheme our lady and all saints. 
More. our lady. Tindale.  T. that is untrue. we honour our blessed lady and all holy saints and follow their faith and living vn to the vttemost of our power and submit ourselves to be scolars of the same school.  
M. they may not abide salve regina. T. for 
More salve regina Tindale  therein is much blasphemy unto our blessed lady/ because christ is our hope and life only and not she. And ye in asscribynge vn to hir that she is not/ dishonour god and worshepe hir not.  
M. they say if a woman being alive believe 
More.  in god and love him as much as our lady/ she may help with hir prayers as much as our lady. T. tel whi not. Christ when it was  told him 
Tindale  that his mother and his brethren sought him/ answered/ that his mother/ his sisters and his 
Mat. 12.  brethren were al they that did his fathers will. And vn to the woman that said to christ/ blessed be the womb that bare thee and paps that gave the suck/ christ answered/ nay blessed are they that hear the word of god and keep it. 
luke. 11.  As paul saith. 1. Corin. ix. I haue nought to rejoice though I preach/ for necessity lieth upon me/ and wo is me/ if I preach not. If I do it vnwillyngly/ an office is committed vn to me/ but and if I do it with a good will/ then I haue a reward. So now carnal bearing of christ and carnal giving him suck make not our lady great. But our blessed ladies greatness is hir faith and love wherein she exceaded other. wherefore if God gave his mercy that a nother woman were in those .ij. poyntes equal with hir/ whi were she not like great and hir prayers as much herde. ☞  
M. Item that men should not worshepe the 
More cross Tindale  holy cross. T. with no false worshepe and superstitious faith/ but as I haue said/ to haue it in reverence for the memorial of him that died thereon.  
M. Item Luther hateth the festes of the cross 
More. Tindale  and of corpus Christi. T. not for envy of the cross which sinned not in the death of Christ ner of malice toward the blessed body of christ but for the ydolatrye used in those festes.  
M. Item that no man or woman is bound 
More. vow Tindale  to keep any vow. T. lawful vows ar to be kept until necessity break them. But unlawful vows ar to be broken immediatly₊  
M. martin appealed vn to the next general 
More. martin Tindale  counsel that should be gathered in the holy ghost/ to seek a long delay. T. of a trouth that were a long delay. For should Martē live/ till the pope would gather a counsel in the holy ghost or for any godly purpose/ he were like to be for every here of his heed a thousand yeres olde₊  
Then bringeth he in the inconstauncie of Martē/ because he saith in his later book/ how 
martin  that he saith further then in his first. peradventure/ he is kin to our doctors which when with preaching against pluralities they haue got them .iij. or .iiij. benefice/ allege the same excuse. But yet to say the truth the very apostles of Christ learned not all trouth in one day. For long after the ascension they wist not that the heathen should be received vn to the faith. How then could martin( brought up in the blindness of your sect above .xl. yeres) spy out all your falsehood in one daye₊  
M. martin offered at worms before the emperor 
More  and all the lords of germany/ to abide by his book& to dispute/ which he might well do/ sith he had his safe conduct that he should haue no bodily harm. T. o merciful god/ how foam ye out your awne shane? ye can not dispute except ye haue a man in your awne danger 
Tindale  to do him bodily harm/ to diote him after your fashion/ to torment him and to murder him. yf ye might haue had him at your pleasure/ ye would haue disputed with him: first with sophistry and corruptynge the scripture: then with offering him promotions: then with the 
☜  sword. So that ye would haue been sure/ to haue overcome him with one argument or other₊  
M. He would agree on no Iugdes. T. What 
More martin Tindale  iudges offered ye him/ save blind bishops& cardenales/ enemies of all trouth/ whose promotions and dignites they fear to be plucked from them/ if the trouth came to light/ or such judases as they had corrupt with money to maintain their sect? The apostles might haue admitted as well the heathen bishops of idols to haue been their iudges as he them. But he offered you authentic scripture and the hearts of the whole world. Whych .ij. iudges/ iffye had good consciences and trust in god/ ye would not haue refused₊   

iiij.  
THe fourth chapter is not the first poetry that he hath fayned₊   

v.  
IN the end of the fifte he vntrulye reporteth/ that martin saith/ no man is bound to keep any vow. lawful promises arte to be kept and unlawful broken₊  
IN the beginnenge of the .vi. he discrybeth martin after the ensample of his a awne nature/ as in other places he describeth god after the complexion of popes cardenals and worldly tyrants  
M. martin will abide but by the scripture 
More. martin Tindale  only. T. and ye will come at no scripture only: And as for the old doctors ye will hear as little/ save where it pleaseth you/ for all your crying/ old holy fathers. For tel me this/ whi haue ye in englonde condemned the union of doctors 
union  but because ye would not haue your falsehood disclosed by the doctrine of them.  
M. they say/ that a christen man is discharged 
More.  of al laws spiritual and temporal save the 
Tindale  gospel. T. ye iugle/ we say that no christen man ought to bind his brother violently/ vn to any lawe where of he could not give a reason out of 
How far a christen man is bound to suffer  christes doctrine and out of the lawe of love. And on the other side we say/ that a christen man is called to suffer wrong and tyranny( though no man ought to bind him) until god rid us therof: so far yet as the tyranny is not directly against the law of god and faith of christ/ and no further.  
M. martin was the cause of the destruction of the vplondish people of germany. T. that is 
More Tindale  false for thē he could not haue escaped himself martin was as much the cause of their confusion/ as Christ of the destruction of jerusalem. The duke elector of saxon cam from the war of those vplondish people and other dukes with him/ in to Wittenberge where martin is/ with .xv. hundred men of arms/ so that martin if he had been guilty/ ◇ not hahaue gone quiter. And thereto all the dukes and lords that cleave vn to the word of god this day/ were no less cumbered with their comen people then other men₊  
Then after the loudest maner he setteth out the cruelness of the emproures soudioures which they used at Rome: but he maketh no mention of the treason which holy church wrought secretly/ were with the men off war were so set on fire₊   

viij.  
M. what good dede will he do/ that believeth 
M. More  martin/ how that we haue no frewill to do any good with the help of grace? T. O poet 
Tyndale  with out shame₊ M. what harm shal he care to forbear/ that believeth 
M. More  luther/ how god alone/ with out our will worketh all the misheue that they do. T. O natural 
Tyndale.  son of the father of all lies₊ M. what shall he care/ how long he live in sin 
More  that believeth luther/ that he shall after this life/ feel nether good ner evil in body ner soul until the day of doom? T. Christ and his 
Tyndale.  apostles taught no neither/ but warned to look for christes coming again every hour. which coming again/ because ye believe will never be therfore haue ye feigned that other merchandise  
M. Martens books be open/ if ye will not be 
M. More Tindale  leave vs. T. nay/ ye haue shut them up and therfore be bold to say what ye liste₊  
M. they live as they teach and teach as they 
M. More Tindale  live. T. but nether teach ner live as other lie on them₊   

ix  
M. though the turk offer pleasures vn to 
M. More▪  the receivers and death vn to the refusers of his sect( as the pope doth) yet he sofereth none to break their promises of chastity dedicat to god( though haply they use no such vows/ and as the pope will not except it be for money) but luther teacheth to break holy vows. T. luther 
Tyndale  teacheth that unlawful vows grounded on a false faith unto the dyshonourynge of god are to be broken and no neither. And again constrained service pleaseth not God. And thridly your pope giveth licence and his blessing to break all lawful vows/ but with the most unlawful of all will ye not dispence₊  
Then he bringeth forth the ensample of the heathen/ to confirm the popis chastity. And no wrong/ for the same false imagination that the heathen had in theirs/ hath the pope in his. Vnderstonde therfore/ If thou vow one indifferent 
vows  thing/ to please god in his awne person/ he receiveth not thine idolatry: for his pleasure and honour is/ that thou shouldest be as he hath made the/ and should receive all such things of his hand and use them as farforth as they were nedfull and give him thankes and be bound to him: and not that thou shouldest be as thou hadst made thyself. and that he should receive such things off the to be bound to the/ to thank thee and reward the. And again/ thou must give me a reason of thy vow out off the word of God. Morouer when thou vowest lawfully thou mayst not do it precyselye/ but all way except/ yf thine awne or thy neighbours necessity required the contrary. As yf thou hadst vowed never to eat flesh or drink wine or strong drink/ to tame thi flesh/ and thou afterward fellest in disease so that thy body in that behalf were to tame or that there could no neither sustenance be gotten. Then thou must interpret such cases except/ though thou madest no mention of thē/ at the making of thi vow. Some man wdld say/ other shift might be made: what thē? If other drink as hot as wine& of the same operation/ and other meate of the same power and virtue as flesh is/ must be had/ whi shouldest thou forswear wine or flesh/ seeing it is now no longer for the taminge of they body And so forth of al other/ as I haue above declared₊  
And when he bringeth in the apostles/ martyrs/ confessoures and .xv. hundred yeres/ it is clean contrary. For they had no such false imagination of chastity or of any other work: but they used it to serve their neighbour and to avoid trouble in time of persecution and to be eased of that hurthē that was to heavy for their weak shoulders and not to compel god to thank thē for the liberty for which they be bound to thank him₊   

x  
IN the tenth he inveyeth and raileth against 
Frewyll  that which nether he ner any fleshly minded papist can vnderstonde/ as they haue no power to consent unto that laws of god. which herein appeareth/ that they compel their brethren which be as good as they to do& believe what they lust and not what god commandeth. He affirmeth that martin saith how that we do no sin ourselves with our awne coil/ but that god sinneth in us and useth us as a dead instrument and forseth us ther vn to and damneth us/ not for our awne deeds but for his/ and for his awne pleasure/ as he compelleth vn to sin for his pleasure or rather he for his pleasure sinneth in vs. I say/ that a man sinneth voluntarily. But the power of the will and of the dede is off god and every will and dead are good in the nature of the dede and the euelnesse is a lack that there is/ as the eye/ though it be blind is good in that it is such a member created for such a good use: but it is called evil for lack of sight. And so are our deeds evil because we lack knowledge and love to refer them vn to the glory of God. which lack cometh of the devil that blindeth us with lusts and occasions that we can not se the goodness and rightwiseness of the law of god and the means how to fulfil it. For could we se it and the way to do it we should love it naturally as a child doth a fair apple. For as a child when a man sheweth him a fair apple and will not give it him wepeth/ so should we naturally morn when the members would not come forward to fulfil the law according to the desire of our hearts. For paul saith .ii. Cor. iiij. if our gospel be hide/ it is hid unto them that perish/ among which the God 
2. Cor. 4.  of this world hath blinded the wits of the vnbeleuers/ that the light of the glorious gospel of christ should not shine to thē. And christ saith that the briddes eat up the seed sown upon the way and interpreteth by the seed the word/ and by the fowls/ the devil. So that the level blindeth us with falsehood and lies which is our worldly wisdom/ and therwith stoppethout the true light of gods wisdom/ which blindness is the euellnesse of all our dedes₊  
And on the other side/ that a nother man loveth the laws of God and useth the power that he hath of God well/ and referreth his will and his deeds vn to the honour off God/ cometh off the mercy off God which hath oppened his wits and shewed him light to se the goodness and rightwiseness of the law of god and the way that is in Christ to fulfil it. whereby he loveth it naturally& trusteth to do it. why doth god open one mans eyes and not a nothers? Paul Roma. ix. forbiddeth to ask that why. For it is to deep for mans capacite. God we se is honoured thereby and his mercy set out& the more sene in the vesels of mercy. But the popish can suffer god to haue no secret hide to himself. They haue searched to come to the bottom of his bottomless wisdom/ and because they can not attain to that secret and be to proud to let it alone/ and to grant themselves ignorant with the apostle that knew no neither then Gods glory in the elect/ they go and set up frewyll with the heathen philosophers& say that a mans frewyll is the cause why god chooseth one& not a nother/ contrary vn to all the scripture. Paul saith it cometh not of that will ner of the dede/ but of the mercy of god. And they say that every man hath at the least way power in his frewyll/ to deserve that power should be given him of god to keep the lawe. But the scripture testifieth that Christ hath deserved for the elect even then when they hated god/ that there eyes should be opened to se the goodness of the lawe of God and the way to fulfil it/ and forgiveness of al that is passed where by they be drawn to love it and to hate synne₊  
I axe the popish one question whether the will can prevent a mans wit and make the wit se the rightwesnesse of the law and the way to fulfil it in christ? If I must first se the reason why yer I can love. how shall I with my will do that good thing that I know not of? how shall I thank god for the mercy that is laid up for me in christ/ yer I believe it? For I must believe the mercy yer I can love the work. Now faith cometh not of our frewyl/ but is the gift 
Faith  of god given us by grace yer therbe any will in our hearts to do the lawe of god. And whi god giveth it not every man I can give no reckoning of his judgements. But well I wot/ I never deserved it ner prepared myself vn to it/ but ran a neither way clean contrary in my blindness/ and sought not that way/ but he sought me and found me out and shewed it me and therwith drew me to him. And I bow the knees of mine heart vn to god night and day/ that he will show it all other men. And I suffer all that I can to be a seruant to open their eyes.  
For well I wot they can not se of themselves before God haue prevented them with his grace. For Paul saith Philip. 1. he that began 
Philip. 1.  a good work in you shall continue or bring it vn to a full end/ so that God must begin to 
Phil. 2.  work in vs. And Philip. ij. God it is that worketh both the willing and also bringing to pass. And it must needs be/ for god must open mine eyes& show me some what& make me se the goodness of it/ to draw me to him/ yer I can love/ consent or haue any actual will to come. And when I am willing/ he must assist me and help to tame my flesh/& to overcome the occasions of the world& the power of the fiends. God therfore hath a special care for his elect▪ 
Mat. 24.  in so much that he will shorten the wicked dayes for their sakes in which no man/ if they should continue/ might endure. And Paul sofereth all fo●… the elect .ij. Timothe. ij. And gods sure fundacion standeth saith Paul/ god knoweth his. S●… that refuse the trouth who shall/ god will keep a numbre of his mercy/& call them out of blindness/ to testify the truth vn to the rest/ that their damnation may be with our excuse₊  
The turcke/ the jew and the popish build upon frewyll and ascribe their iustifienge vn to their works. The turk when he hath sinned/ runeth to the purifienges or ceremonies of Mahomete/ and the jew to the ceremonies of Moses/ and the pope vn to his awne ceremonies/ to fet forgiveness of their sins. And the christen goeth thorough repentance toward the lawe/ vn to the faith that is in Christes blood.  
And the pope saith that the ceremonies of Moyses justified not/ compelled with the words of Paul. And how then should his justify? Moses sacramentes were but signs of promises of faith/ by which faith the believers ar justified/ and even so be Christes also. And now because the Iewes haue put out the significations of their sacramentes and put their trust in the works of them/ therfore they be Idolaters/ and so is the pope for like purpose. The popesayth that Christ dyed not for us but for the sacramentes/ to give them power to justify. O Antichriste₊   

xj.  
HIs, xj. chapter is as true as his story of 
Doctor ferman.  vtopia and all his other poetry. He meaneth doctor Ferman person of hony lane. whom after they had handelled after their secret maner and disputed with secretly and had made him swear that he should not utter how he was dealt with/ as they haue made many other/ then they contrived a maner of dispicions had with him/ with such opposicions/ answerynges& arguments as should serve only to set forth their purpose. As master More thorough out all his book maketh/ quod he/ to dispute and move questions after such a maner as he can soil thē or make them appear soiled/ and maketh him grant where he listeth and at the last to be concluded and lead other Master More will haue him. wherefore I will not rehearse all the arguments/ for it were to long/ and is also not to be believed that he so made them or so disputed with them/ but that they added and pulled away and feigned as they list as their gise is. But I will declare in light that which Master More ruffeleth up in darkness/ that ye may se their falshed₊  
First if ye were not false ypocrires/ why had ye not disputed openly with him/ that the world might haue heard and born record/ that that which ye now say of him were true? what cause is there that the lay people might not as well haue heard his words of his awne mouth/ as read them of your writing/ except ye were juggling spirites that walk in darkness?  
When Master More saith the church teacheth that men should not trust in their works/ it is false if he mean the popis church. For they teach a man no trust in dumb ceremonies and sacramentes/ in penance and all maner works that come them to profit/ which yet help not unto repentance ner to faith ner to love a mans neyboure₊  
Master More declareth the meaning of no sentence he describeth the propir signification of no word ner the difference of the significations of any term/ but runneth forth contusedly in unknown words and general terms And were one word hath many significations he maketh a man some time believe that many things are but one thing/ and some time he leadeth from one signification vn to a neither and mocketh a mans wits. As he iugleth with this term church/ making us in the beginning vnderstonde all that believe and in the conclusion the priests only. He telleth not the office of the lawe/ he describeth not his penance ner the virtue therof or use/ he declareth no sacrament/ ner what they mean ner the use ner wherein the fruit off confession standeth/ ner whence the power of the absolution cometh/ ner wherein it resteth/ ner what iustifienge meaneth/ ner the ordirner sheweth any diversity of faiths/ as though all faiths were one faith and one thinge₊  
mark therfore/ the way toward iustifienge or forgiveness of sin/ is the lawe. God causeth 
The order of iustifienge.  the lawe to be preached vn to us and writeth yt in our hearts and maketh us by good reasons feel that the lawe is good and ought to be keep and that they which keep it not are worthy to be damned. And on the other side I feel that there is no power in me/ to keep the lawe where upon it would shortly follow that I should dyspeare/ if I were not shortly holp. But God which hath begon to cure me and hath laid that corosy vn to my sores/ goeth forth in his cure/ and setteth his son Iesus before me and all his passions and death/ and saith to me: this is my dere son/ and he hath prayed for the and hath sofred all this for the/ and for his sake I will forgive the al that thou hast done against this good lawe/ and I will heal thy flesh and teach the to keep this lawe/ if thou wilt learn And will bear with thee and take al a worth that thou dost/ till thou canst do better. And in the mean season/ not wythstondynge thy weakness/ I will yet love the no less then I do the angels in heaven/ so thou wilt be delygent to learn. And I will assist thee and keep thee and defend thee and be thy shield and care for the  
And the heart here beginneth to mollyfye and wax soft and to receive health and believeth the mercy of God and in beleuynge is saved from fear of everlasting death and made sure off everlasting life/ and then being overcome with this kindness/ beginneth too love again and to submit hyr self vn to the lawe of God to learn them and to walk in them₊  
Note now the order/ first God giveth me light to se the goodness and ryghtwysnesse off the lawe and mine awne sin and vnryghtwesnesse. Out of which knowledge springeth repentance. Now repentance teacheth me not that the law is good/ and I evil/ but a light that the spirit off God hath given me/ out off which light repentance springeth₊  
Then the same spirit worketh in mine heart trust and confidence to believe the mercy of God and his truth/ that he will do as he hath promised▪ which belief saveth me. And immediately out of that trust springeth love toward the lawe of god again. And what soever a man werketh of any other love then this it pleaseth not God/ ner is that love Godly. Now love doth not receive this mercy but faith only/ out of which faith love springeth/ by which love I power out again upon my neighbour that goodness wych I haue received of God by faith. Here of ye se that I can not be justified with out repentance and yet repentance iustyfieth me not. And here of ye se that I can not haue a faith to be justified and saved/ except love spring therof immediately/ and yet love justifieth me not before God. For my natural love to god again doth not make me first se and feel the kindness of God in christ/ but faith thorough preaching. For we love not God first/ to compel him to love again: but he loved us first and gave his son for us/ that we might 
1. joan. 4  se love and love again/ saith sent john in his first epistle. which love of God to us ward we receive by Christ thorough faith saith paul. And this ensample haue I set out for them in dyvers places/ but their blind popysheyes haue no power too se it/ covetousness hath so blinded them. And when we say faith only belieth us/ that is to say/ receiveth the mercy wherewith God belieth us and forgiveth us/ we mean not faith which hath noo repentance and faith which hath no love vn to the laws off God again and vn to good works/ as wyked ypocrytes falsely bely us?  
For how then should we suffer as we do all misery/ too call the blind and ygnoraunte vn to repentance and good works/ which now do but consent vn to all evil and study mischeue all day long/ for al their preaching their iustifyenge of good works. Let Master Moore ymproue this with his sopystrye and set forth his awne doctrine that we may se the reason of yt and walk in light₊  
hereof ye se what faith it is that belieth 
what faith belieth  vs. The faith in christes blood of a repenting heart toward the lawe doth justify us only and not all maner faiths. ye must understand therfore/ that ye may se to come out of Mores blind maze/ how that there be many faiths and that all faiths be not one faith/ though they be all called with on general name. There is a story faith with out feeling in the heart/ where with I may believe the hole story of the bible and yet not set mine heart earnestly thereto/ taking yt for the sode of my soul/ too learn to believe and trust God/ to love him/ bread him and fear him by the doctrine and ensamples therof/ but to se me learned and to know the story/ to dispute and make merchandise/ after as we haue en samples enough. And the faith wherewith a man doth miracles/ is another gift then the faith of a repenting heart to be saved thorough christes blood/ and the one no kin too the other though Master More would haue them so appear. Nether is the revels faith and the popis faith( where with they believe that there is a god and that christ is and all the story off the bible and may yet grind with all wickedness and full consent too evil) kin unto the faith of thē that hate evil and repent off their misdeeds and knowledge their sins and be fled with full hope and trust off mercy vn to the blood off Christ₊  
And when he saith/ yf faith certify our 
works  hearts that we be in the favour off God and our sins forgiven and become good yer we do good works/ as the tre must be first good per it bring forth good fruit/ by christes doctrine then we make good works but a shadow where with a man is never the better. nay Sir we make good works/ fruits where by our neighbour is the better and whereby God is honoured and our flesh tamed. And we make of them sure tokens where by we know that our faith is no feigned imagination and dead opinion made with captiuynge our wits after the popis traditions/ but a lively thing wrought by the holygoste.  
And when he disputeth/ if they that haue 
Alone  faith/ haue love vn to the law and purpose to fulfil it/ then faith alone justifieth not/ how will he prove that argument? he iugleth with this word alone: and would make the people believe that we said/ how a bare faith that is with out all other company/ of repentance/ love and other virtues/ ye and with out gods spirit to/ did justify us/ so that we should not care to do good. But the scripture so taketh not alone ner we so mean/ as Master More knoweth well enough. When an horse beareth a saddle and a 
similitude  man therein/ we may well say/ that the horse only and alone beareth the saddle/ and is not holp of the man in bearing therof. But he would make men vnderstonde that we ment/ the horse bare the saddle empty and no man therein: let him mark this to se his ignorance/ which would god were not coupled with malice. every man that hath wit/ hath a will to and then by master mores argument/ wit only giveth not the light of understanding. Now the conclusion is false and the contrary true. For the wit with out help of the will giveth the light of the understanding/ nether doth the will work at all/ until the wit haue determined this or that to be good or bad. Now what is faith save a spiritual light of vnderstondinge and an inward knowledge or feeling of marcie. Out of which knowledge love doth spring. But love brought me not that knowledge/ for I knew yt yer I loved. So that love in the process off nature to dispute from the cause to the effect helpeth not at all to the feeling that God is merciful to me no more than the loving heart and kind behavoure of an obedient wife to hir husband/ maketh hyr se his love and kindness to hir/ for many such haue unkind husbands. But by his kind deeds to hir doth she se his love. even so my love& deeds make me not se Gods love to me in the process of nature: but his kind deeds to me/ in that he gave his son for me maketh me se his love and to love agayne₊  
our love and good works make not god first love us/ and thaunge him from hate to love/ as the turk/ jew and vain popish mean but his love and deeds make us love and change us from hate to love. For he loved 
Roma. 5.  us when we were evil and his enemies as testifieth Paul in dyvers places and choose us to make us good and to show us love and to draw us to him/ that we should love again.  
The father loveth his child/ when yt hath no power to do good and when yt must be sofered to run after the awne lusts with out lawe/ and never loveth yt better thē then/ to make yt better and too show yt love/ to love again. yf he could se what is written in the first pistol of john/ though al the other scripture were laid apart/ he should se all thys₊  
And ye must vnderstonde/ that we sometime dispute forward/ from the cause to the effect and some time backward from the effect to the cause/ and must beware that we be not therwith beguiled/ we say summer is come and therfore all is green/ and dispute forward. For summer is the cause of the grenesse. The say the 
☜  trees be green/ and therfore summer is come/ and dispute backward from the effect to the cause/ For the grenetrees make not summer/ but maketh summer known. So we dispute backward/ the man doth good deeds and profitable vn to his neighbour/ he must therfore love god: he loveth god/ he must therfore haue a true faith and se mercy.  
And yet my works make not my love ner my love my faith ner my faith Gods mercy: But contrary/ Gods mercy maketh my faith and my faith my love and my love my works. And if the pope could se mercy and work of love to his neighbour and not sell his works to god for heaven after Master Mores doctrine/ we needed not so sotle disputynge of fayth₊  
And when Master More allegeth Paul to the Corinthians/ to prove that faith may be with out love/ he proveth nothing/ but iugleth only. He saith it is evident by the words of Paul/ that a man may haue a faith to do miracles with out love and may give all his good in alms with out love/ and give his body to burn for the name of christ/ and all with out charity. Well I will not stick with him: he may so do with out charity and with out faith thereto. Then a man may haue faith with out faith. ye verily because there be many differences of faith/ as I haue said/ and not all faiths one faith/ as master More iugleth. we red in the works of S. Cipriane/ 
Cipriane  that there were martyrs that sofred marterdom for the name of christ al the year long/ and were tormented and healed again and then brought forth afreshe. which martyrs believed/ 
martyrs that sofered al a year long  as ye do/ that he pain of their marterdome should be a deserving and merit enough/ not only to deserve heaven for themselves/ but to make satisfaction for the sins of other men thereto/ and gave pardons of their merites after the ensample of the popis doctrine and forgave the sins of other men which had openly denied christ/ and wrote vn to Cipriane/ that he should receive those men that had denied christ in to the congregation again/ at the satisfaction of their merites. For which pride Cipriane wrote to thē& called them the revels martyrs and not Gods. Those martyrs had a faith with out faith. For had they believed that all mercy is given for christes bloudeshedynge/ they whold haue sent other men thither/ and would haue sofered their awne marterdom for love of their neighbours only/ to serve them and to testify the truth of god in our saviour Iesu/ unto the world/ to save at the least way some/ that is to wete/ the elect/ for whose sake paul sofereth al thing and not to win heaven. yf I work for a worldly purpose/ I get no reward in heaven: even so if I work for heaven or an hier place in heaven I get there no reward. But I must do my work for the love of my neighbour/ because he is my brother and the price of Christes blood and because christ hath deserved it and dysyreth it of me/ and then my reward is great in heaven.  
And all they which believe that their sins be forgiven them and they received as the scripture testifieth/ vn to the inheritance of heaven for Christes merites/ the same love christ& their brethren for his sake and do all thing for their sakes only/ not once thynkinge of heaven/ when they work/ but on their bretherns need. when they suffer themselves above might/ then they comfort their soul with the remembrance of heaven/ that this wrechednesse shall haue an end and we shalt haue a thousandfold pleasures and rewards in heaven/ not for the merites of our deservings but given us freely for Christes. And he that hath that love hath the right faith And he that hath that faith hath the right love. For I can not love my neighbour for Christes sake/ except I first believe that I haue received such mercy of christ. Ner can I believe that I haue received such mercy of Christ/ but that I must love my neighbour for his sake/ seeing that he so instantly desireth me₊  
And when he allegeth. S. james/ it is answered him in the mammon/ and. S. Augustine 
james. ●.  answereth him. And saint james expoundeth himself. For he saith in the first chapter/ God which begatt us of his awne will with the word of truth which word of truth/ is his promises of mercy and forgiveness in our saviour Iesus/ by which he begatt us/ gave us life& made us a new creature thorough a fast faith And james goeth and rebuketh the opinion& false faith of them that think it enough to be saved by/ iff they believe that there is but one god and that Christ was born of a virgen and a thousand things which a man may believe. and yet not believe in christ/ to be saved from sin thorough him. And that james speaketh of a neither faith then at the beginning appeareth by his ensample. The deuelles haue faith saith he: ye but the revels haue no faith that can repent of evil or to believe in Christ/ to be saved thorough him/ or that can love god and work his will of love. Now Paul speaketh of a faith that is in Christes blood to be saved thereby/ which worketh immediately thorough love of the benefit received. And james at the beginning speaketh of a faith that bideth trienge saying/ the trienge of your faith worketh or causeth paciens. But the faith of the revels will bide no trienge/ for they will not work gods will because they love him not. And in like maner is it of the faith of them that repent not or that think themselves with out sin. For except a man feel out of what danger Christ hath delivered him/ he can not love the work. And therfore james saith right/ that no such faith that will not work can justify a man.  
And when Paul saith faith only justifieth: and james/ that a man is justified by works and not by faith only/ there is great difference between Pauls only and Iameses only. For Paules only is to be vnderstonde/ that faith justifieth in the heart and before god/ with out help of works/ ye and yer I can work. For I must receive life thorough faith to work with/ yer I can work. But james only is this wise to be vnderstonde/ that faith doth not so justify/ that no thing justifieth save faith/ For deeds 
How works iustefye  do justify also. But faith justifieth in the heart and before god/ and the deeds before the world only and maketh the other sene as ye may se by the scripture.  
For Paul saith Roma. iiij. if Abraham haue works/ he hath whereof to reioce/ but not before god. For if Abraham had received those promises of deserving/ then had it been Abrahams praise and not gods/ as thou mayst se in 
Roma. 4.  the text: nether had god shewed Abraham mercy and grace/ but had only given him his duty and deserving. But in that Abraham received all the mercy that was shewed him/ freely thorough faith/ out of the deservings of the seed that was promised him/ as thou mayst se by Genesis and by the gospel of john/ where Christ testifieth 
joan. 8.  that Abraham saw his day and rejoiced/ and of that joy nodoute wrought/ it is gods praise/ and the glory of his mercy. And the same mayst thou se by james/ when he saith Abraham offered his son/ and so was the scripture fulfilled/ that Abraham believed/ and it was reckoned him for rightwiseness and he was thereby made gods friend.  
How was it fulfilled? before god? nay/ it was fulfilled before god many yeres before/& he was gods friend many yeres before/ even from the first appoynttment that was made between god and him. Abraham received promises of all mercy and believed and trusted god& went& wrought out of that faith. But it was fulfilled before us which can not se the heart/ as james saith/ I will show the my faith out of my works/ and as the angel said to Abraham/ now I know that thou dreadest god. Not but that he knew it before/ but for us spake he that/ which can se nought in Abraham more then in other men/ save by his workes₊  
And what works ment james? verily the works of mercy. As if a brother or a sister lack cayment or sustenance and ye be not moved to compassion ner feel their diseases/ what faith haue ye then? No faith( be sure) that feeleth the mercy that is in christ. For they that feel that/ be merciful again and thankefull. But look on the works of our spiritualtie which will not only be justified with works before the world/ but also before god. They haue had all christendom to rule this .viij. hundred yeres/ and as they only be annoynted in the heed/ so haue they only been king and emperor and haue had al power in their hands and haue been the doers only and the leders of those shadows that haue had the name of princes/ and haue lead them whother they wolde and haue brethed in to their brains what they listed. And they haue wrought the world out of peace and unite and every man out of his welfare and are become alone well at ease/ only fre/ only at liberty/ only haue all thing and only do nought therfore/ only lay on other mennes backs and bear nought themselves And the good works of them that wrought out of faith and gave their goods and lands to find the poor them devour they also alone. And what works preach they? Only that ar to them profitable and whereby they reign in mens consciences as god: to offer/ to give to be prayed for and to be delivered out of purgarory and to redeem your sin of them/ and to worshepe ceremonies and to be shryuen and so forth₊  
And when Master More is come to himself& saith the first faith and the first iustifienge is given us with out our deserving. God be thanked/ and I would fain that he would describe me what he meaneth by the second iustifienge. I know no more to do/ then when I haue received all mercy and all forgiveness of Christ freely/ to go and power out the same upon my neyghboure₊  
M. david lost not his faith/ when he committed adultery. T. No/ and therfore he could not 
More. David. Tindale  continue in sin/ but repented as soon as his fault was  told him. But was he not reconciled by faith only/ and not by deeds? said he not haue mercy on me lord for thy great mercy and for the multitude of thy mercies put away my 
Psal. 51  sin. And again/ make me hear joy& gladness/ that the bones which thou hast broken may rejoice. That is latt me hear thy voice that my sin is forgiven and then I am saffe and will rejoice. And afterward he knowlegeth that god delighteth not in sacrifices for sins/ but that a troubled spirit and a broken heart is that which god requireth. And when the peace was made/ he prayeth boldly and familiarly to god/ that he would be good to Sion and jerusalem/ and saith that then last of all when god hath forgiven us of mercy/ and hath done us good for our evil/ we shall offer sacrifice of thankes to him again. So that our deeds are but thankesgeuynge▪ when we haue sinned/ we go with a repenting heart vn to Christes blood/ and there wash it of thorough faith. And our deeds are but thankes geuenge to god to help our neighbours at their need/ for which our neighbours and each of them owe us as much again at our need. So that the testament of forgiveness of sins/ is bylt upon faith in christes blood and not on works. Master More will run 
Pena culpa.  to the pope for forgiveness a pena& culpa. By what merites doth the pope that? by Christes. And Christ hath promised all his merites to them that repent& heleue and not given them vn to the pope to sell. And in your absolucions ye oft absolve with out joining of penance. He must haue a purpose to do good works will ye say. That condition is set before him to do/ out of the mercy that he hath received& not to receive mercy out of them. But the popish can not repent out of the heart. And therfore can not feel the mercy that faith bringeth/& therfore can not be merciful to their neighbours to do their works for their sakes. But they fain them a sorrow for their sin in which they ever continue and so morn for them in the morning that they laugh in them yer middaye again. And then they imagine them popish deeds/ to make satisfaction to God and make an Iodole of him₊  
And finally that good works/ as to give alms and such like/ justify not of themselves/ 
works of themselves iustefye not  is manifeste. For as the good which are taught of god do them well/ of very love to god and Christ and of their neighbours for Christes sake/ even so the evil do them of vain glory and a false faith wykedly/ as we haue ensamples in the phareses/ so that a man must be good yer he can do good. And so is it of the purpose to do thē: Ones purpose is good and a nothers evil: so that we must be good yer a good purpose come How thē/ to love the law of god and to consent thereto and to haue it written in thine heart and to profess it/ so that thou art ready of thine awne accord to do it and with out compultion/ is to be righteous: that I grant and that love may be called rightwiseness before God passive and the life and quickenesse of the soul passive. And soferforth as a man loveth the law of god/ so fersorth he is righteous/ and so much as he lacketh of love toward his neiboure after the ensample of christ/ so much he lacketh of rightwiseness. And that thing which maketh a man love the lawe of god/ doth make a man righteous and justifieth him effectiuely and actually and maketh him alive as a work man& cause efficient. Now what is it that maketh a man to love? verily not the deeds/ for they follow and spring of love/ if they be good. Nether the preaching of the law/ for that quickeneth not the heart Gala. iij. but causeth wrath Rom. iiij. and uttereth the sin only Romanorum. iij. And therfore saith paul that rightewysnesse springeth not out of the deeds of the law in to the heart/ as the Iewes and the pope mean: but contrary the deeds of the law spring out of the rightwiseness of the heart if they be good. As when a father pronounceth the law/ that the child shall go to school/ it saith nay. For that killeth his heart and all his lusts/ so that he hath no power to love it. But what maketh his heart alive to love it? verily fair promises of love and kindness/ that it shall haue a gentle scolemaster and shall play enough and shall haue many gay things and so forth. Even so the preaching of faith doth work love in our souls and make them alive and draw our hearts to God. The mercy that we haue in Christ doth make us love only and only bringeth the spirit of life in to our souls.  
And therfore saith Paul/ we be justified by faith and by grace with out deeds: that is/ yer the deeds come. For faith only bringeth/ the spirit of life and delivereth our souls from fear of damnation/ which is in the law and ever maketh peace between god and us/ as oft as there is any variance between vs. And finally when the peace is made between god and us and all forgiven thorough faith in Christes blood/ and we begin to love the lawe/ we were never the nere except faith went with us/ to supply out the lack of full love/ in that we haue promises/ that that little we haue is take aworth& accepted till more come. And again when our frailty hath overthrown us and fear of damnation invadeth our consciences/ we were utterly lost/ if faith were not bye to help us up again/ in that we are promised that whensoever we repent of evil and come to the right way again/ if shalbe forgiven for Christes sake. For when we be fallen/ there is no testament made in works to come/ that they shal save us And therfore the works of repentance or of the sacramentes can never quiet our consciences and deliver us from fear of damnation. And last of all in temptations tribulation and aduersites/ we perished daily except faith went with us to deliver us/ in that we haue promises/ that god will assist us/ cloth us/ feed us and fight for us and rid us out of the hands of our enemies. And thus the rightewysse liveth ever bye 
☞  faith/ even from faith to faith/ that is/ as sone as he is delivered out of one temptation a nother is set before him to feighte against and to over come thorough faith. The scripture saith/ blessed is the man whose transgression is forgiven& his sins hide/ and vn to whom the lord reckoneth not vnrightwysnesse. So that the only rightwiseness of him that can but sin and hath nought of himself to make amendes/ is the forgiveness of sin/ which faith only bringeth. And as forsorth as we be vnryghwese/ faith only justifieth us actively and else nothing on our party. And as farforth as we haue sinned/ be in sin or do sin or shall sin/ so farforth must faith in christes blood justify us only and else no thing To love/ is to be rightwesse so farforth as thou lovest/ but not to make rightwesse/ ner to make peace. To believe in christes blood with a repenting heart is to make rightwesse and the only making of peace and satisfaction to go ward. And thus because terms be dark to them that be not expert and excercised/ we all way set out our meaning with clear ensamples/ reportynge ourselves vn to the hearts and consciences of all men₊ 
More. Tyndale▪   
M. the blasphemous words of luther seem to signify/ that both saint john baptiste& our lady were synners. T. john baptiste said too christ. Mat. iij. I had need to be baptized of thee and comest thou to me? whereof did john confess that he had need to be washed and purged by christ/ off his holiness and good deeds? when john said/ behold the lamb off god that taketh away the sin of the world/ he was not off that sort ner had any sins to be taken away at any time/ ner any parte in christes blood which dyed for synners only. john came too restore all thing saith christ. That is/ he came to enterpret the law of God truly and to prove all flesh synners/ too sand them to christ/ as paul doth in the beginning off the Romans. which law if Master More could vnderstonde how spiritual yt is and what ye requireth off us/ he wolde not so dispute. And yf there were no imperfectenesse in our ladies deeds/ whi did christ rebuk hyr john. ij. when he ought rather to haue honoured his mother/ and why did he make hir seek him .iij. dayes. Chrisostimus dare 
Chrisostymus  say/ that our lady was now& then taken with a little vain glory. She looked for the promises off him that should come and bless hyr/ from what? She believed to be saved by christ/ from what? this I grant/ that our lady/ john baptiste/ Isaac/ jacob/ joseph/ Moses and many like/ did never consent too sin/ to follow it: But had the holy ghost from the bygynnynge. never the later while they followed the spirit and wrought their best/ yet chances met them by the way and temptations/ that made their works come some times vnperfectely too pass/ as a potter that hath his craft never so well/ meeteth a chance now and then/ that maketh him fashion a pot amiss. So that I think the perfectest of them all as we haue ensamples off some/ were compelled to say with paul/ that good that I would/ I do not and that evil that I wolde not/ that I do. I wolde not sweere on a book that yf our lady had been letslipp as woother were and as hard opposed with as present death before hyr eyes/ that she wolde not haue denied some things that she knew true▪ ye but she was preserved by grace that she was not. No but though she were kept by grace from the outward dede/ yet yf their were such weakness in hyr flesh/ she had sin And the grace was/ that she knew yet and was meek too believe in christ/ too h●ue yt forgiven hyr and too be preserved that yt should not bud forth. john the evangelist/ when he was as holy as ever was john the baptist said/ yf we▪ 
1. joan. 1.  say we haue no sin/ we dysceaue ourselves.  
Then he compareth faith and deeds too gether and will that faith should grind in no beter service off right then deeds. yes/ for the deeds 
works are under the lawe  be examined by the law/ and therfore yt is not enough too do them only/ or to do them with love: but I must do them with as great love as christ did for me/ and as I receive a 
Faith is under no lawe  good dede at my need. But faith is under no lawe/ and therfore be she never sofeble/ she shal receive according too the truth off the promyser₊  
M. what thing could we axe god of right because we believe him? T. verily all that he 
More. Tyndale  promiseth/ may we be bold to axe of right and duty and by good obligation₊  
M. Ferman said that all works be good enough in them that god hath chosen. T. I am 
More Tindale  sure yt is untrue/ for their best be not good enough/ though God forgiveth them their evil of his mercy/ at the repentance of their hertes₊  
Then he endeth in his school doctrine contrary vn to all the scripture/ that god remitteth not the sin of his chosen people/ because that he hath chosen them or of his mercy/ but off a towardness that is more in one then in another saying God saw before that Peter should repent and Iudas wolde dyspeare/ and therfore choose Peter. If God choose Peter because he did repent/ why choose he not Iudas to/ which repented as much as he and knowledged his sin and brought the money again? O this blindness/ as god had wrought nothing in the repentance of peter. said not christ before/ 
luke. 22.  that peter should fall. And said he not that he had prayed for him that he should be holp up again? Christ prayed a strong prayer for peter to help him up again and sofred a strong death thereto. And before his death he committed them vn to his father asking I haue kept 
joan. 17.  them in thy name& I depart/ keep thē now from evil. Peter had a good heart too god and loved his lawe and believed in christ and had the spirit of god in him which never left him for all his fall. Peter sinned of no malice/ but of frailty& sudden fear of death. And the goodness of God wrought his repentance and all the means by which he was brought up again at christes request. And Iudas was never good ner came to christ for love of his doctrine/ but of covetousness/ ner did ever believe in christe₊  
Iudas was by nature and birth( as we all 
Iudas.  be) heir of the wrath of god/ in whom the level wrought his will and blinded his heart with ignorance. In which ignorance and blindness he grew/ as he grew in age and fell deeper and deeper therein/ and thereby wrought all his wickedness and the revels will and perished therein. From which ygnoraunce god purged peter off his mercy and gave him light and his spirit too geuern him/ and not of any towardness that was in peter off his awne birth: but for the mercy that we haue in the birth of chrystes deeth₊  
And how will M. More prove the god chooseth not off his goodness but off our towardness? what good towardness can he haue and endeavour that is all to gether blind and carried away at the will of the devil/ till the devil be cast out? At we not robbed of all towardness in Adam and be by nature made the children of sin/ so that we sin naturally and to sin is our nature? So that as now/ though we would do well/ the flesh yet sinneth naturally nether ceaseth to sin/ but so farforth as it is kept under with violence: even so once our hearts sinned as naturally with full lust and consent vn to the flesh/ the level possessynge our hearts and keeping out the light of grace. What good towardness and endeavour can we haue to hate sin/ as long as we love it? what good towardness can we haue unto the will of god/ while we hate it and be ignorant therof. Can the will desire that the wit saith not? Can that will long for and sigh for that the wit knoweth not of? Can a man take thought for that loss that he wotteth not of? what good endeavour can the turkes children/ the Iewes children and the popis infantes haue/ when they be taught all falsehood only with like persuasions of worldly reason/ to be all justified with works? It is not therfore as Paul saith/ of the running or willing 
Roma. 9  but of the mercy of god/ that a man is called and chosen to grace₊  
The first grace/ the first faith and the first iustifienge is given us freely saith Master More. which I would fain were how it will stand with his other doctrine/ and whether he mean any other thing by choosing thē to haue gods spirit given me and faith to se the mercy that is laid up for me and to haue my sins forgiven with out all deserving and preparing of myself God did not se only that the these that was saved at christes death/ should come thither/ but god choose him to show his mercy vn to us that should after believe/ and provided actually and wrought for the bringing of him thither that day/ to make him se and to receive the mercy that was laid up for him in store/ before the world was made   

xij.  
In the .xij. in chafinge himself to heap lie upon lie/ he uttereth his feleable blindness. For he haxeth this question wherefore serveth exhortacions vn to faith/ if the hearers haue not liberty of their frewyll/ by which together with gods grace a man may labour to submit the rebellion of reason vn to the obedience of 
Frewill  faith and credence of the word of God. whereof ye se/ that besides his grant that reason rebelleth against faith/ contrary to the doctrine of his first book/ he will that the will shall compel the wit to believe. which is as much to say that the cart must draw the horses and the son beget the father/ and the authority of the church is greather then gods word. For the will cannot teach the wit ner lead hir/ but followeth naturally: so that what soever the wit iudgeth good or evil/ that the will loveth or hateth. If the wit se and lead streight/ the will followeth If the wit be blind and led amiss/ the will followeth clean out of the way. I can not love 
The wit leadeth the will.  gods word before I believe it/ ner hate it/ before I judge it false and vanity. He might haue wiselier spoken on this maner/ wherefore serveth the preaching of faith/ if the wit haue no power to draw the will to love that which the wit iudgeth true and good. If the will be nought/ teach the wit better and that will shall alter and turn to good immediately. blindness is the cause of all evil and light the cause of al good: so that where the faith is right there the heart cannot consent unto evil/ to follow the lusts of the flesh/ as the popes faith doth. And this conclusion hath he half a dozen times in his book/ that the will may compel the wit and captivate it/ to believe what a man lusteth. verily it is like that his wits be in captivity and for vantage tangled with our holy fathers sophistry.  
His doctrine is after his awne feeling and as the profession of his heart is. For the popish haue yielded themselves/ to follow the lusts of their flesh/ and compel their wit to abstain from looking on the trouth lest she should unquiet them and draw them out of the podell of their filthy voluptuousness. As a cart that is overladen going up an hill draweth the horses back/ 
☜  and in a tough mire maketh thē grind still. And then the carter the level which driveth thē is ever by and whistelleth vn to them and biddeth them captiuatt their understanding vn to profitable doctrine for which they shall haue no persecution but shall reign and be kings and enjoy the pleasures of the world at their awne will.   

xiij.  
In the .xiij. he saith that the clergy burneth no man. As though the pope had not first found the lawe/& as though al his {pre}achers babbled not that in every sermon/ burn these heretics burn thē for we haue no neither argument too convince them and as though they comppelled not both king and emperor to swear that they shall so do/ yer they crown them₊  
Then he bringeth in provisions of king 
king Henry the .v.  Henry the .v. Of whom I axe. M. More whether he were right heir vn to englonde or held he the land with the sword as an heathen tyrant/ against all right. whom the prelates/ lest he should haue had leisure too hearken vn to the trouth/ sent in to france/ too occupy his mind in war/ and lead him at their will. And I axe whether his father slay not his lege king and true enheretoure unto the crown and was therfore set up of the bishops a false king to maynetene their falsehood? And I axe whether after that wicked dede/ followed not the destruction of the comenaltie and quenching of all the noble blood   

xiiii  
In the .xiiii. he affirmeth that Martē luther saieth it is not lawful to resist the turk I wondre that he shameth not so to lie seeing that martin 
☞  hath written a singular tretice for the contrary. besides that in many other works he proveth it lawful/ if he invade vs.   

xvi  
In the .xvi. he allegeth counsels. I axe whether counsels haue authority to make articles of the faith with out gods word/ ye and of things improved by gods word?  
He allegeth Augustine/ Hierom and Cipriane. Let him put their works in english and. S. prosperus with them. whi damned they the union of doctors/ but be cause the doctors are against them  
And when he allegeth martyrs/ let him show one and take the calf for his labour.  
And in the end he biddeth bewarre of them that live well in any wise. As though they which live evil can not teach amiss. And if that be true then they be of the surest side. 
☜   
M. when Tindale was opposed of his doctrine/ yer he went over se/ he said and swore/ he 
More.  ment no harm. T. he swore not nether was there any man that required an oath of him: but he 
Tindale sweareth  now sweareth by him whom he trusteth to be saved by/ that he never ment or yet meaneth any other harm then to suffer all that god hath prepared to be leyd on his back/ for to bring his brothern vn to the light of our saviour Ihesus which the pope thorough falsehood and corruptynge such poets as ye are( ready vn to all thing for vantage) leadeth in the darkness of death  
M. Tyndale doth know how that. S. Augustine& S. Hierom do prove with holy scripture 
More  that confession is of necessity vn to salvation T. that is false if ye mean ear confession. whi allege ye not the places where? But ye know by. S. 
Tindale  Hierom and other stories and by the conversation with Erasmus/ how it come up and that the use was once far other then now.  
M. I marvel that Tyndale denieth purgatory/ except he intend to go too hell. T. he intendeth to purge here vn to the uttermost of his 
More. purgatory Tyndale.  power and hopeth that death will end and fynish his purgation. And if there be any other purgynge/ he will committe it to god and take it as he findeth it/ when he cometh at it/& in the mean time take no thought therfore/ but for this that is present where with all sayntes were purged& were taught so to be. And Tyndale maruelith what secret pills they take to purge themselves which not only will not purge here with the cross of christ/ but also bye out their purgatory there of the pope/ for a groat or .vi. pens₊   

xviij  
M. the clergy doth nothing vn to the heretics but as the holy doctors did. T. yes ye put 
More. Clargye Tyndale.  thē in your presones and diote thē and handle thē after your fashion as temporal tirauntes/ and dispute with thē secretly& will not come at light And ye sle thē for rebuking you with Gods word/ and so did not the old holy doctors. If a man sle his father/ ye care not. But if any man 
Note  twitch one of you though he haue never so great an occasion given him/ ye curse him/ and yf he will not submit himself vn to your punishment/ ye leave him vn to the temporal power whom ye haue hired with the spoil of his goods to be your hangman/ so that he must lose his life/ for giving one of you but a blow on the cheke₊  
M. saint paul gave .ii. heretics vn to the 
More.  devil which tormented their flesh which was no small punishment and haply he slay thē. T. 
Tindale  O expounder of the scripture like hugo charensys which expoundeth hereticum hominem deuita/ take the heretic out of his life. we read of no pain that he had whom the Corinthians excomunicat and gave to satan/ to sle his flesh/ save that he was ashamed of himself and repented/ when he saw his offence so ernistly taken and so abhorred. But ye because ye haue no power to deliver them to satan to blind their minds/ ye deliver them to the fire to destroy their flesh/ that no more is sene of them after then the asshes₊     

The table of the book  

A  
abjure/ whi many abjure and faulle. Note. lxx  
Abraham lxxxiij.  
Accusars lxiiij.  
Albe/ what it signifieth xlv.  
Allegoryes can prove nothing lvij  
Alone faith iustefyeth C.xxiij  
altar/ and what it signifieth xlv  
Amice/ and what it signifieth xlv  
answers vn to. M. Mores first book. xlix  
Antichrist/ a sure token that the pope is antychryst lxij.  
Apostles left nothing vnwriten that is of necessity to be believed. xiij  
appearance of godliness. lxiiij.  
arguments that the pope is not the true church of christ xxij.  
arguments wherewith the pope would prove hymsilfe the church are solved. xxiij.  
Austynes authority which saith/ I had not believed the gospel except the authority of the church moved me/ is expounded. xxviij.  
Austyne complained in his time that the condition of Iewes was more easy then oures for the multitude of ceremonyes₊ xlv   

B  
Balam the false prophet vij. xij. lxxxvij.  
baptize/ why women baptize. lix  
Bartholome we. Note the story luj.  
bishops/ why they were so called viij.  
bishops/& elders or priests were all one thing in the apostles time viij  
Bodelye excercyse must be referred unto the taming of my flesh only xlix.  
brazen serpent. xlj.  
Breed remaineth in the sacrament C.xj.   

C.  
candles/ and what they signify. xlv. ●.  
Canonisinge. lxxiiij.  
ceremonies/ how they sprang among vs. xlij  
Ceremonies of the mass. xlv.  
Ceremonies are the cause of our deep ignorance in the scripture. xlvj.  
Christen man or true member of christes church sinneth not and how yet he is a sinner. xvij.  
Christen man can not err/ and how he may yet err. xviij.  
Christen/ how far a christen man is bound to suffer. C.xvj.  
Christes benefits towards us are figured by matrimony. xcv.  
Christes memorial. C.x  
Church is used in three significations v  
Church in his third signification is taken two maner of ways vj.  
Church/ whether it were before the gospel or the gospel before the church xiij.  
Church/ what the very church is xuj.  
Church/ whether it can err. xuj  
Church hath a double interpretacion xxxj.  
Church/ the church must show a reason of their doctyne lx.  
Church is taken two maner of ways. lxv.  
Church is double lxix.  
Chrisostomus C.xxix  
Churlysh lxiiij  
Circumcysion xxxix.  
Cirenus burnt the images. C.xiiij.  
cyprian rebuked the false martyrs that trusted in their awne merites. C.xxiiij  
Clargye hurt no heretics C.xxxiij  
Colet dean of poules should haue been condemned of heresy for translating the pater noster in to english. C.iiij.  
Consecrate C.ix.  
Confession/ eareconfession destroyeth the benefit of christes blood. C.vij  
confirmation/ and why it was institute. Note. xliij.  
congregation is better to be used then church and why he so translated it in the new testament. lxvij  
Corporescloth what it signifieth xlv.  
Covetous lxiiij.  
covetousness xxxj  
Counsels lxxj  
counsel/ a general counsel gathered in Grecia by the emperors consent did put down all images C.xiiij  
Counsels general are in captivite xcix.  
cross C.xv   

D.  
david xx  
david lost not his faith in committing advoutrye. C.xxvij.  
Deacons xcii.  
dishonour what it is to dishonour God/ christ a rular or a mannes neighbour. xxxiiij  
Disobedient lxiiij  
Dunce xxviij lxxxj.   

E.  
Elder is rather to be used then preast and why in the new testament he translated it signior. viij.  
Elders or preastes and bishops were all one thing in the apostles time viij  
Elders/ why they were so called. viij.  
Eleccion and the maner and order of it xx  
Elias. lv.  
Epiphanius bishop of cypress did cut an image in pieces. Note C.xiiij  
Erasmus hath improved many works which were falsely ascribed to holy doctors lxxxiiij  
Euticus was raised from death by S. Paules merites saith Master More xc  
Ezechias broke the brazen serpent lxxvij C.xiiij  
faith/ what faith saveth xuj  
Faith and sin can not grind to gether xvij  
Faith is ever assailed and fought withall xix  
Faith/ there are two maner of faiths an historical faith and a felinge faith xxix.  
Faith that dependeth of a neither mannes mouth is weak xxx  
Faith/ hope and love or charity are three sisters inseparable in this life. lviij.  
Faith is double lxx.  
Faith that saveth lxxxiij  
Faith C.vij  
Faith cometh not of our frewyl C.xix  
Faith▪ that iustefyeth C.xxij.  
Faith alone iustefyeth. Note C.xxiij.  
Faith/ David lost not his faith in committing advoutrye C. xxvi●  
faith the rightwise man lyveth by faith 128  
Faith is under no lawe. C.xxx  
faithful/ a faithful man or true membre of christes church/ sinneth not: and how yet he is a sinner xvij  
faithful man can not err/ and how he may yet err xviij  
False faith proved by a sure token lj  
False worshepinge xxxuj xl.  
Fanon what it signifieth xlv.  
fasting to tame the flesh xli.  
Father careth most for the youngest lv  
favour he used in his translation& not grace and why xj.  
Ferman/ doctor fermans handelinge C.xx  
First fruits what they signified xxxix  
flap on the amice& what it signifieth xlv.  
Flappes on the albe& what they signify xlv.  
Flesh/ the new life doth tame the flesh and serve her neighbour lxix  
Frewyll/ the choice of a mannes will doth naturally follow the iudgement of a mannes wit/ whether he judge right or wrong xx.  
Frewyll is made fre by grace C.viij  
Frewyll can not prevent grace nether prepare us unto it Note C.viij  
Friars serve god with their awne invencions one in white a neither in grey lxv.   

G  
God dwelleth not in any place xxxviij  
God dwelleth in the temple& how liij  
God seeketh us and we not him. Note lxix  
gospel/ S. Ioans gospel xxxuj  
gregory C.xiiij.  
greeks lxxxij  
hands/ what the casting abroad of the preestes hands signifieth xlv  
Headye and prove to all michefe lxiiij  
Heliseus healed Naaman/ and his bones raised up a dead man. li.  
heretics be faullen out of the mist lxx  
Hyeminded and proud lxiiij  
jerome C.xiij.  
Holidaye xl.  
holy strange gestures liij  
holy water/ what it signifieth xliij  
honouring and what the word meaneth. 33.  
honour/ what it is to honour god/ what to honour rulers and what to honour a mannes neighbour xxxiiij.  
Horsye was guilty of huns death C.iiij  
hun was slain preuelye in prison C.iiij:   

I.  
idolatry or imageservice whence it springeth xxxix.  
idolatry/ a sure token of idolatry. Antistrephon in morum lj.  
Iewes think they can not err xxxj  
Images xxxv.  
Images C.xiij  
Image/ Epiphanius did cut an image C.xiiij.  
Images Cirenus burnt images. C.xiiij  
Images a general counsel gathered in grecia by the emperours consent did put down all images for the abuse C.xiiij  
Ipswych/ the maid of ipswych. lv.  
Iudas vij. xcij C.xxx.  
judases parte is also played in the mass xlv.  
Iudges xcj.  
Iustefyinge/ and the order therof C.xxj   

K  
Kent/ the maid of kent luj  
king henry of windsor lxxv.  
king henry the fifte C.xxxij  
king john v  
king william. v.  
knowledge he used not confession and why. xj.   

L  
Latria lxxvj  
lechery xxx  
Love/ he used in his translation love rather thē charity and why x.  
Lovers of themselves lxiiij.  
loving lusts lxiiij   

M.  
martin Luther appealed C.xv.  
Martens inconstaunce C.xv  
martin offered to dispute. Note C.xv. Cxvj  
martin would not receive their iudges C.xvj.  
Martē will abide but by scripture only C.xvj  
martyrs/ the pope hath no martyrs lxix.  
martyrs that sofered al a year long C.xxiiij  
mass with the ceremonies are declared xlv  
mass lix.  
mass C.x.  
Master More destroyeth the resurrexion lxxij  
Master More dryveth us from god lxxiiij  
Master More is against the popes profit lxxiiij  
Master More condemneth the latin text of heresy. viij  
Master More feeleth lxxxvij  
matrimony C.ix  
mercy waiteth ever on the elect xx.  
Michael weigheth the souls C.ij  
Miracles li. lxxxj  
Miracles/ how to know true miracles and how to know the false luj  
Miracles/ the cause of false miracles lxxix.  
Moses body was hide of god. lxxvj   

N  
Noe and Noes flood lxxxiij   

O  
Officers/ a true officer in the sight of god. xxxv  
Orders C.ix.  
Orestes/ was the son of Agamemnon king of Grecia/ which slew his awne mother because she conspired with Egistus vn to the death of agamemnon and after he fell mad/ and used daily to go in to the place where men were wont to play stage plays and there wolde he laugh and be as merry as though he had sene all the sport in the world. At the last his friends pitiynge him/ counseled all coninge physicians and with their diligence restored him vn to his health again. When he was hole his friends came to visit him and rejoiced of his health But he said O dear friends ye have undone me: for before I was in all ioyeand pleasure and now I se nought but all misery& vanity. lvij.  
ornaments xl.  
out lady C.xiiij   

P  
Panutius resisted in general counsel and wolde not consent that priests should haue no wyves. C.iij.  
parliaments are in captivity xcix  
paschal lamb xxxix. lij.  
pain of sin lxxxix.  
Pax and what it signifieth xliij  
Pena et culpa C.xxvij  
Peters faith failed not xxij.  
Phisicyons/ and how they help lxxiij  
Piler of fire liij  
Pilgrimages lij. xxxviij  
pity liij  
Place whether god set more by one place thē a neither liiij  
Pope whether the pope and his sect be christes church or no xxij.  
Pope/ a sure token that the pope is antichrist. lxij  
Pope hideth the scripture lxx lxxxiiij  
Pope/ the pope is antichrist lix  
Pope/ the pope hath no martyrs. lxix  
Pope/ why he felle lxxxj  
Pope is not to be believed with out scripture& why he is not the true church lxxxv  
Popes leaven savereth not lxxxix  
Pope and Luther are compared to gether judge reader which is the better C.vj.  
Prayers of an evil priest profit not xcij  
Predestinacyon lxxxvj  
Prelates/ they can not speed well that try our prelates doctrine by the scripture lx.  
priest/ prayers of an evil priest profit not xcij  
Preestes. xciij  
Preestes may haue wyves xciiij  
Preestes/ why they may not haue wyves apparent reasons of godliness xcv.  
Preestes may haue no wyves and why C.  
Preestes whether it were best that preestes were gelded or not C.iij  
Processions are abused with songs of ribaudrye lxxvij  
Promise breakers lxiiij  
proud lxiiij  
purgatory that fearful fire xv  
purgatory is as hote as hell and yet it is quenched with three halfepence. xv.  
purgatory lxxiiij lxxxviij lxxxix C.xij  
purgatory as hote as hell lxxxvij  
Purgatory/ tindale denieth purgatory C.xxxiiij   

R  
Raylars lxiiij  
relics lxx vj  
repentance he used/ not penance& why xj  
repentance C.vij  
Resurrexion Master More destroyeth the resurrexion lxxij  
Riches bestowed on images or relics xxxvij   

S  
sabbath may be changed to a neither day lix  
Sacramentes haue significations xv.  
Sacramentes xxxix  
Sacrament of the altar/ and how it must be received C.ij.  
Sacrament C.vij  
Sacrament/ thouchynge of the sacrament. C.xj  
Sacrifices. xxxix li. xciij C.x  
Salt what it signifieth xlv.  
salve regina C.xv.  
Sayntes C.xiij  
Scripture/ what if there had been no scripture written. Note lxxxij.  
sects/ whether the best se●●es prayed to sayntes or not lxxviij lxxix  
Siloe. liiij  
sin C.viij  
sin against the holy ghost. Note a proper exposition. xij  
Snares/ the popes snares C.j  
Solucions unto M. Mores first book xlix  
souls sleep C.xij  
stolen/ what it signifieth▪ xlv  
Supersticiousnesse x●xvij  
Sweringe 〈…〉   

T.  
Talmud xx●iij.  
Temple 〈…〉  
Teynter densteple. 〈…〉  
Thomas hitton of Maydestone lxix.  
Thomas of canterburye. v. lxxxj.  
Thomas de aquino lxxxj.  
Tindale fealeth. lxxxviij  
Tindale sweareth C.xxxiiij  
Tindale denieth purgatory C.xxxiiij  
Tot quottes xxxj  
Tradicyons. lvij lviij  
translation/ whether there be an old lawful translation and why it is not had C.v  
Turkes xxxj  
Turkes why they felle. lxxx   

V  
unbelief only condemneth C.viij  
ungodly lxiiij  
unions. xxxj  
unio dissidentium is condemned& why C.xvj  
unthankful lxiiij  
vows C.xv C.xvij  
vows must be co●●●icioned C▪  
use of creatures in●●riours to man xxxv  
use of signs and ceremonies xxxiij   

w.  
water that the priest mingleth with wine ●ix.  
widows xcvj.  
women ix  
women/ why they may baptize lix  
welsh men pray when they go a stelinge lxxvij  
will whether it may captivate the wit C.xxxj  
wild Irish lxxvij  
witches lxxviij  
◇ leadeth the will C.xxxj  
works how they please god C.vij  
works C.xxij  
works how they iustefie C.xxv  
works of themselves iustefye not C.xxvij  
works are under the lawe C.xxx  
worshepinge& what the word meaneth xxxiij.  
worshepinge of sacramentes/ ceremonies images/ relics and so forth xxxv  
worshepinge of the holy cross xxxv  
worshepinge of images. xxxuj.  
worshuppinge of god truly xlix  
worshuppinge of sayntes xlix  
worshuppinge of sayntes truly xlix.  
worshuppinge of the sacrament. C.xij.   
Finis ☜