The whole works of W. Tyndall, John Frith, and Doct. Barnes, three worthy martyrs,…The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs,…

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 ²away from vs, as he hath robbed vs of the true sence of all the scripture. The testament which God made with Noe, that he woulde no more drowne the worlde with water, he wrote in the sacrament of the rainebow. And the appointment made betwene him and Abraham, he wrote in the sacrament of circumcision. And therefore sayd Steuen Act. vij. he gaue them y• testamēt of circumcision. Not ³that the outwarde circumcision was the whole testament, but the sacramēt or signe there. For circumcision preached Gods worde vnto thē, as I haue in other places declared.

1. 1God from y• beginning hath […] ten […]y• hearts of his […].God frō y• beginning hath 〈…〉 ten 〈…〉y• hartes of his 〈…〉.
2. 2The Pope hath taken fro us the significations of the Sacraments.The Pope hath taken fro vs the significations of the Sacramentes.
3. 3Acts. 7.Actes. 7.

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.

1. 1The Heathen thought nothing more madder thē the doctrine of the resurrection.The Heathē thought nothing more madder thē the doctrine of the resurrection.

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

1. 1Sacraments with out significations are not to be […].Sacramēts with out significations are not to be 〈…〉.

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.

¶ Whether the Church can err.

¶ Whether the Churche can erre.

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.

1. 1Whether y• Church can • or not.

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.

1. 1There is no way to salvation, but by Christs death and passion.There is no way to saluation, but by Christes death and passion.

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.

1. 1Collos. 1.
2. 2Ephes. 5. Rom. 8.

¶ How a true member of Christs Church sinneth not, and how he is yet a sinner.

¶ How a true member of Christes Church sinneth not, and how he is yet a sinner.

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.

1. 11. John. 3.1. Iohn. 3.
2. 2Faith and sin can not •a•d together.Fayth and sinne can not •a•d together.

And yet every member of Christs congregation is a sinner and sinneth daily, some more and some less. For it is written. i. John. i. if we say we have ¹no sin, we deceive our selves & the truth is not in us. And again if we say, we have not sinned, we make him a liar and his word is not in us. And Paul Rom. 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 sinners and no sinners. No sinners, if thou look unto the profession of our hearts toward the law of God, on our repentance and sorrow that we have, both because we have sinned and also because we be yet full of sin still, and unto the promises of mercy in our Saviour Christ, and unto our faith. Sinners are we, if thou look unto the frail ²tie of our flesh, which is as the weakness of one that is newly recovered out of a great disease, by y• reason where of our deeds are imperfect. And by the reason whereof also, when occasions be great, we fall into horrible deeds, and the fruit of the sin which remaineth in our members breaketh out. Notwithstanding yet the spirit leaveth us not, but rebuketh us & bringeth us home again unto our profession, so that we never cast of the yoke of God from our necks neither yield up our selves unto sin, for to serve it, but fight a fresh and begin a new battle.

And yet euery member of Christes congregation is a sinner and synneth dayly, some more and some lesse. For it is written. i. Iohn. i. if we say we haue ¹no sinne, we deceaue our selues & the truth is not in vs. And agayne if we say, we haue not sinned, we make hym a liar and his word is not in vs. And Paul Rom. vij. sayth, that good which I would, that do I not, but that euill which I would not, that do I. So it is not I that do it (sayth he) but sinne that dwelleth in me. Thus are we sinners and no sinners. No sinners, if thou looke vnto the profession of our hartes toward the law of God, on our repentaunce and sorow that we haue, both because we haue sinned and also because we be yet full of sinne still, and vnto the promises of mercy in our Sauiour Christ, and vnto our fayth. Sinners are we, if thou loke vnto the frail

¶ How a Christen man can not err, and how he may yet err.

¶ How a Christen man can not erre, and how he may yet erre.

And as they sin not, so they err not. And on the other side as they sin, so they err: but never unto death and damnation. For they never sin of purpose nor hold any error maliciously, sinning against the holy ghost, but of weakness & 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 them selves bond unto sin, to ¹serve 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 unto 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 Christs 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 •ye kinsmen be called brethren, or haply they might be Josephs children, by some first wife, neither can have any to teach him for tyranny that is so great, yet could it not hurt him, though he dyed therein, because it hurteth not the redemption that is in Christs blood. For though she had none but Christ, I am therefore never the more saved, neither yet the less, though she had had. And in such like ²an hundred that pluck not a mans faith from Christ, they might err, and yet be nevertheless saved no though the contrary were written in the Gospel. For as in other sins, as soon 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.

ANd as they sinne not, so they erre not. And on the other side as they sinne, so they erre: but neuer vnto death and damnation. For they neuer sinne of purpose nor hold any errour maliciously, sinnyng against the holy ghost, but of weakenesse & infirmitie. As good obedient childrē, though they loue their fathers commaundements, yet breake them oft, by the reason of their weakenesse. And as they can not yeld them selues bond vnto sinne, to ¹serue it: euē so they can not erre in any thyng that should be agaynst the promises which are in Christ. And in other thynges their errours be not vnto damnation, though they be neuer so great, because they hold them not maliciously. As now, if some when they read in the new Testament of Christs brethren, would thinke that they were our Ladyes children after the byrth of Christ, because they know not the vse of speakyng of the Scripture or of the Hebrues, how that ye kinsinē be called brethren, or happely they might be Iosephes children, by some first wife, neither can haue any to teach him for tyrāny that is so great, yet could it not hurte him, though he dyed therein, because it hurteth not the redēption that is in Christes bloud. For though she had none but Christ, I am therfore neuer the more saued, neither yet ye lesse, though she had had. And in such lyke