A68831:1478
The whole works of W. Tyndall, John Frith, and Doct. Barnes, three worthy martyrs, and principal teachers of this Church of England collected and compiled in one tome together, being before scattered, [and] now in print here exhibited to the Church. To the praise of God, and profit of all good Christian readers.The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.
London: printed by John Daye, 1573London: printed by Iohn Daye, 1573
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
AN other doubt there is, whether the Church or congregation be before 1the Gospel or the Gospel before the Church. Which question is as hard to solve, as whether the father be elder then the son or the son elder then his father. For the whole Scripture and all believing hearts testify that we are begotten through the word. Wherefore if the word beget the congregation, & he that begetteth is before him that is begotten, then is the Gospel before the Church. Paul also Rom. ix. saith, how shall they call on him whom they 2believe not? And how shall they believe without a preacher? That is, Christ must first be preached ere men can believe in him. And then it followeth, that the word of the preacher must be before the faith of the believer. And therefore 3in as much as the word is before the faith, and faith maketh the congregation, therefore is the word or Gospel before the congregation. And again as the air is dark of it self & receiveth all her light of the sun: even so are all mens hearts of themselves dark with lies and receive all their truth of Gods word, in that they consent thereto. And moreover as the dark air giveth the sun no light, but contrariwise the light of the sun in respect of the air is of it self and lighteneth the air & purgeth it from darkness: even so the lying hart of man can give the word of God no truth, but contrary wise the truth of Gods word is of her self, and lighteneth the harts of the believers and maketh them true, and cleanseth them from lies, as thou readest John. xv. ye be clean by reason of the 4word. Which is to be understand, in that the word had purged their hearts from lies, from false opinions & from thinking evil good, and therefore from consenting to sin. And John. xvij. 5sanctify them O father thorough thy truth. And thy word is truth. And thus thou seest that Gods truth dependeth not of man. It is not true because man so saith or admitteth it for true: But man is true because he believeth it, testifieth and giveth witness in his hart that it is true. And Christ also saith him self John. v. I receive no witness of man. For if the multitude of 6mans witness might make ought true, then were the doctrine of Mahomete truer then Christs.
AN other doubt there is, whether the Church or congregatiō be before 1the Gospell or the Gospell before the Church. Which question is as hard to solue, as whether the father be elder then the sonne or the sonne elder then his father. For the whole Scripture and all beleuing hartes testifie that we are begotten through the word. Wherfore if the word beget the congregatiō, & he that begetteth is before hym that is begotten, then is the Gospell before the Church. Paul also Rom. ix. sayth, how shall they call on him whom they 2beleue not? And how shall they beleue without a preacher? That is, Christ must first be preached yer men can beleue in him. And then it foloweth, that the word of the preacher must be before the fayth of the beleuer. And therfore 3in as much as the word is before the faith, and faith maketh the congregation, therfore is the word or Gospell before the congregation. And agayne as the ayre is darke of it selfe & receaueth all her light of the sonne: euen so are all mens hartes of thēselues darke with lyes and receaue all their truth of Gods word, in that they consent therto. And moreouer as the darke ayre geueth the sonne no light, but contrarywise the light of the sonne in respect of the ayre is of it selfe and lighteneth the ayre & purgeth it from darkenesse: euē so the lying hart of man can geue the word of God no truth, but contrary wise the truth of Gods word is of her self, and lighteneth the harts of the beleuers and maketh them true, and clenseth them from lyes, as thou readest Iohn. xv. ye be cleane by reason of the 4word. Which is to be vnderstand, in that the word had purged their harces from lyes, from false opinions & from thinking euill good, and therfore from consentyng to sinne. And Iohn. xvij. 5sanctifie them O father thorough thy truth. And thy woorde is truth. And thus thou seest that Gods truth dependeth not of man. It is not true because man so sayth or admitteth it for true: But man is true because he beleueth it, testifieth and geueth witnesse in hys hart that it is true. And Christ also sayth him selfe Iohn. v. I receaue no witnesse of mā. For if the multitude of
But did not y• Apostles teach ought 1by mouth that they wrote not? I answer, because that many taught one thing, and every man the same in divers places and unto divers people. and confirmed every sermon with a sundry miracle: therefore Christ & his Apostles preached an •red thousand sermons, and did as many miracles, which had been superfluous to have been all written. But the pith and substance in general of every thing necessary unto our souls health, both of what we ought to believe, and what we ought to do was written, and of the miracles done to confirm it, as many as were needful. So that whatsoever 2we ought to believe or do, that same is written expressly, or drawn out of that which is written.
BUt did not y• Apostles teach ought 1by mouth that they wrot not? I aunswere, because that many taught one thyng, and euery man the same in diuers places and vnto diuers people. and confirmed euery sermō wyth a sundry miracle: therfore Christ & his Apostles preached an •red thousād sermons, and did as many miracles, which had bene superfluous to haue bene all written. But the pith and substaunce in generall of euery thing necessary vnto our soules health, both of what we ought to beleue, and what we ought to do was written, and of the miracles done to confirme it, as many as were nedeful. So that whatsoeuer 2we ought to beleue or do, that same is written expresely, or drawen 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 written, nor depē dead of that which is written, what helped me the scripture that is written? And 1thereto in as much as Christ and all his Apostles warned us that false prophets should come with false miracles, even to deceive the elect if it were possible, wherewith should the true preacher confound the false, except he brought true miracles to confound the false, or else authentic scripture of full authority already among the people.
For if I were bound to do or beleue vnder payne of the losse of my soule any thing that were written, nor depē ded of that which is writtē, what holpe me the scripture that is written? And 1thereto in as much as Christ and all his Apostles warned vs that false prophetes shoulde come with false miracles, euen to deceaue the elect if it were possible, wherewith shoulde the true preacher confound the false, except he brought true miracles to confound the false, or els autenticke scripture of full authoritie already among the people.
Some man would ask, how did God continue his congregation from Adam to Noah, and from Noah to Abraham, and so to Moses, without writing, but with teaching from mouth to mouth. I answer, first that there was no scripture all the while, they 1shall prove, when our Lady hath a new son. God taught Adam greater things then to write. And that there was writing in the world long ere Abraham yea & ere Noah, do stories testify.
Some man woulde aske, how dyd God continue his congregation from Adam to Noe, and frō Noe to Abraham, and so to Moses, without writing, but with teaching from mouth to mouth. I aunswere, first that there was no scripture all the whyle, they 1shall proue, whē our Lady hath a new sonne. God taught Adam greater thynges then to write. And that there was writing in the world long yer Abraham yea & yer Noe, do stories testifie.
Notwithstanding, though there had been no writing, the preachers were 1ever prophets glorious in doing of miracles, wherewith they confirmed their preaching. And beyond that god wrote his testament unto them a•way, ⟨p. 256⟩both what to do and to believe, even in the sacraments. For the sacrifices which God gave Adams sons, were no dumb puppetry or superstitious Mahometrie, but signs of the testament of God. And in them they red the word of God, as we do in books, and as we should do in our sacraments, if the wicked Pope had not taken the significations 2away from us, as he hath robbed us of the true sense of all the scripture. The testament which God made with Noah, that he would no more drown the world with water, he wrote in the sacrament of the rainbow. And the appointment made between him and Abraham, he wrote in the sacrament of circumcision. And therefore said Steven Act. vij. he gave them y• testament of circumcision. Not 3that the outward circumcision was the whole testament, but the sacrament or sign there. For circumcision preached Gods word unto them, as I have in other places declared.
Notwithstanding, though there had bene no writing, the preachers were 1euer prophetes glorious in doing of miracles, wherwith they cofirmed their preaching. And beyond that god wrote his testamēt vnto them a•way, ⟨p. 256⟩both what to do and to beleue, euē in ye sacramentes. For the sacrifices which God gaue Adams sonnes, were no dumme popetrie or superstitious Mahometrie, but signes of the testament of God. And in them they red ye worde of God, as we do in bookes, and as we should do in our sacraments, if the wicked Pope had not taken the significations 2
But in the time of Moses when the congregation was increased, that they must have many preachers & also rulers temporal, then all was received in scripture, in so much that Christ and his Apostles might not have been believed without scripture for all their miracles. Wherefore in as much as Christs congregation is spread abroad 1into all the world much broader then Moses, and in as much as we have not the old testament only but also the new, wherein all things are opened so richly and all fulfilled that before was promised, & in as much as there is no promise behind of ought to be showed more save the resurrection: yea 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 •ore eyes. What helped it me to believe that our Ladies body is in heaven? What am I the better for the belief 2of Purgatory? to fear men thou wilt say. Christ & his Apostles thought hell •ough. And yet (besides that the fleshly imagination may not stand with Gods word) what great fear can there be of that terrible fire which thou mayst quench almost for three half pence?
But in the tyme of Moyses when the congregation was encreased, that they must haue many preachers & also rulers temporall, then all was receaued in scripture, in so much that Christ and his Apostles might not haue bene beleued without scripture for all their miracles. Wherefore in as much as Christes congregation is spred abroad 1into all the worlde much broader then Moses, and in as much as we haue not the olde testament onely but also the new, wherein all thinges are opened so richly and all fulfilled that before was promised, & in as much as there is no promise behinde of ought to be shewed more saue the resurrection: yea and seyng that Christ and all the Apostles with all the Angels of heauen, if they were here, could preach no more then is preached, of necessitie vnto our soules: How then should we receaue a new article of the fayth, with out scripture, as profitable vnto my soule, when I had beleued it, as smoke for ore eyes. What holpe it me to beleue that our Ladies bodye is in heauen? What am I the better for the beliefe
And that the Apostles should teach ought by mouth which they would not write, I pray you for what purpose? because they should not come into 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, and dyed between two thieves, and that for his deaths sake, all that repent and believe therein should have their sins forgiven them, yea and if the Apostles understood thereby as we do, what madder thing unto heathen people could they have taught them that bread is Christs body, & wine 1his 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 dumb sacraments and ceremonies, are marvellous agreeable unto the superstition of the Heathen people, so that they needed not to abstain from writing of them, for fear least the Heathen should have mocked them.
And that the Apostles should teach ought by mouth which they woulde not write, I pray you for what purpose? because they should not come into the handes of the Heathen for mocking, saith M. More. I pray you what thing more to be mocked of the Heathen coulde they teach, then the resurrection, and that Christ was God and man, and dyed betwene two theeues, and that for his deathes sake, all that repent and beleue therein should haue their sinnes forgeuen them, yea and if the Apostles vnderstoode thereby as we do, what madder thing vnto heathen people coulde they haue taught thē yt bread is Christes body, & wyne 1his bloud. And yet all these thynges they wrote. And agayne purgatory, confession in the eare, penaunce and satisfaction for sinne to Godward, with holy deedes, and praying to Saintes with such like, as dumme sacraments and ceremonies, are maruelous agreable vnto the superstition of the Heathen people, so that they needed not to abstaine from writing of thē, for feare least the Heathen should haue mocked them.
Moreover what is it that the Apostles 1taught by mouth, and durst not write? The sacraments? As for baptism and the sacrament of the body and blood of Christ they wrote, and it is expressed what is signified by them. And also all the ceremonies and sacraments that were from Adam to Christ 2had significations, and all that are made mention of in the new testament, Wherefore in as much as the sacraments of the old testament have significations, and in as much as the sacraments of the new testament (of which mention is made that they were delivered unto us by the very Apostles at Christs commandment) have also significations, and in as much as the office of an Apostle is to edify in Christ, and in as much as a dumb eremonie edifieth not, but hurteth altogether (for if it preach not unto me, 3then I can not but put confidence therein, that the deed it self justifieth me, which is the denying of Christs blood) and in as much as no mention is made of them, as well as of other, nor is known what is meant by them: therefore it appeareth that the Apostles taught them not, but that they be the false merchandise of wily hypocrites. And thereto priesthood was in the time of the Apostles an office which if they would do truly, it would more profit ⟨p. 257⟩then all the sacraments in the world. 4And again Gods holinesses strive not one against an other, nor defile one another. Their sacraments defile one another. For wedlock defileth priesthood more than whoredom, theft, murder, or any sin against nature.
Moreouer what is it that the Apostles 1taught by mouth, and durst not write? The sacramentes? As for baptim and the sacrament of the body and bloude of Christ they wrote, and it is expressed what is signified by them. And also all the ceremonies and sacramentes that were frō Adam to Christ 2
They will haply demand where it is written that women should baptise. Verily in this commandment, Love thy neighbour as thy self, it is written, that they may and ought to minister not only Baptism, but all other in time of need, if they be so necessary as they preach them.1
They will haply demaunde where it is written that women should baptise. Ʋerely in this commaundement, Loue thy neighbour as thy selfe, it is written, that they may and ought to minister not onely Baptim, but all other in tyme of neede, if they be so necessarie as they preach them.1
And finally though we were sure that God himself had given us a sacrament, whatsoever it were, yet if the signification were once lost, we must of necessity, either seek up the signification or put some signification of Gods word thereto, what we ought to do or believe thereby, or else put it down. For it is impossible to observe a sacrament without signification, but unto our damnation. If we keep y• faith purely & the law of love undefiled, which are y• significations of all ceremonies there is no jeopardy to alter or change the fashion of the ceremony, or to put it down if need require.
And finally though we were sure that God hymselfe had geuen vs a sacrament, whatsoeuer it were, yet if ye signification were once lost, we must of necessitie, either seeke vp the significatiō or put some significatiō of Gods word therto, what we ought to do or beleue therby, or els put it downe. For it is impossible to obserue a sacrament without significatiō, but vnto our dāpnatiō. If we keepe y• faith purely & the law of loue vndefiled, which are y• significatiōs of all ceremonies there is no icopardy to alter or chaunge the fashion of the ceremony, or to put it downe if neede require.
There is an other question, whether 1the Church may err. Which if ye understand of the Pope and his generation, it is verily as hard a question as to ask whether he which hath both his eyes out be blind or no, or whether it be possible for him that hath one leg shorter than an other, to halt. But I said that Christs elect church 2is the whole multitude of all repenting sinners that believe in Christ, and put all their trust and confidence in the mercy of God, feeling in their hearts, that God for Christs sake loveth them, and will be or rather is merciful unto them, and forgiveth them their sins of which they repent, and that he forgiveth them also all the motions unto sin, of which they fear least they should thereby be drawn into sin again. And this faith they have with out all respect of their own deservings, yea and for none other cause then that the merciful truth of God the father, which can not lie, hath so promised, and so sworn.
THere is an other question, whether 1the Church may erre. Which if ye vnderstand of the Pope and hys generation, it is verely as hard a question as to aske whether he which hath both hys eyes out be blynde or no, or whether it be possible for him that hath one legge shorter thē an other, to halt. But I sayd that Christes elect church 2is the whole multitude of all repenting sinners that beleue in Christ, and put all their trust and confidēce in the mercy of God, feeling in their hartes, that God for Christes sake loueth thē, and will be or rather is mercifull vnto them, and forgeueth thē their sinnes of which they repent, and that he forgeueth them also all the motions vnto sinne, of which they feare least they shoulde thereby be drawen into sinne agayne. And this faith they haue with out all respect of their owne deseruinges, yea and for none other cause then that the mercifull truth of God the father, which can not lie, hath so promised, and so sworne.
