A68831:1483
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.
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⟩
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.
And this faith and knowledge is everlasting 1life, and by this we be borne a new and made the sons of God, and obtain forgiveness of sins, and 2are translated from death to life, & from the wrath of God unto his love and favour. And this faith is the mother of all truth, and bringeth with her 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 foundation laid of the Apostles and Prophets whereon Paul saith Ephes. ij. that we 3are built, and thereby of the household of God. And this faith is the rock whereon Christ build his congregation. Christ asked the Apostles Math. xvj. 4whom they took him for. And Peter answered for them all saying I say that thou art Christ the Son of the living God that ar• come into this world. That is, we believe that thou art he that was promised unto Abraham, that should come bless us and deliver us. Howbeit Peter yet wist not by what means. But now it is opened throughout 5all the world, that through the offering of his body & blood, that offering is a satisfaction for the sin of all that repent and a purchasing of what soever they can ask, 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.
And this faith and knowledge is euerlasting 1life, and by this we be borne a new and made the sonnes of God, and obtayne forgeuenes of sinnes, and 2are translated from death to life, & frō the wrath of God vnto his loue and fauour. And this faith is the mother of all truth, and bringeth with her ye spirite of all truth. Which spirite purgeth vs, as from all sinne, euen so frō all lies and errour noysome and hurtfull. And this faith is the foundation layd of the Apostles and Prophetes whereon Paul sayth Ephes. ij. that we
For what soever any man hath committed, if he repent and come to this rock, he is safe. And that this faith is the only way by which the Church of Christ goeth unto God and unto the inheritance of all his riches, testify all the Apostles and Prophets & all the Scripture, with signs and miracles, and all yt blood of Martyrs. And 1who soever goeth unto God and unto forgiveness of sins or salvation, by any other way then this, the same is an heretic out of the right way & not of Christs Church.
For what soeuer any mā hath committed, if he repent and come to this rocke, he is safe. And that this fayth is the onely way by which the Church of Christ goeth vnto God and vnto the inheritaunce of all his riches, testifie all the Apostles and Prophetes & all the Scripture, with signes and miracles, and all yt bloud of Martyrs. And 1who soeuer goeth vnto God and vnto forgeuenesse of sinnes or saluation, by any other way then this, the same is an hereticke out of the rightway & not of Christes Church.
For this knowledge maketh a man of the Church. And the Church is Christs body Collos. i. and every person 1of the Church is a member of Christ. Ephes. 5. Now it is no member of Christ 2that hath not Christs spirit in it. Rom. viij. as it is no part of me or member of my body wherein my soul is not present and quickeneth it. And then if a man be none of Christs, he is not of his Church.
For this knowledge maketh a man of ye Church. And the Church is Christes body Collos. i. and euery person 1of the Church is a member of Christ. Ephes. 5. Now it is no mēber of Christ 2that hath not Christs spirit in it. Rom. viij. as it is no part of me or member of my body wherein my soule is not present and quickeneth it. And then if a man be none of Christes, he is not of his Church.
Furthermore, he that hath this faith can not sin, and therefore can not be deceived with damnable errors. For by this faith we be (as I said) borne of God. Now he that is borne of God can not sin, for his seed dwell leth in him, & he can not therefore sin, because he is borne of God. i. John. iij. which seed is the holy ghost that keepeth 1a mans hart from consenting unto sin. And therefore it is a false conclusion 2that M. More holdeth, how that a man may have a right faith joined with all kinds of abomination & sin.
FUrthermore, he that hath this fayth can not sinne, and therfore can not be deceaued with damnable errours. For by this fayth we be (as I sayd) borne of God. Now he that is borne of God can not sinne, for his seed dwel leth in him, & he can not therfore sinne, because he is borne of God. i. Iohn. iij. which seede is the holy ghost that kepeth 1a mans hart from consenting vnto sinne. And therfore it is a false conclusiō 2that M. More holdeth, how that a mā may haue a right faith ioyned with all kyndes of abhomination & sinne.
